DAYBREAK AI

SERIES

JEREMIAFf-A ME%1GE

KDIZ OUR TIME

•

• •

OFFICE OF THE PRESIDENT

AUSTRALASIAN DIVISION OF

THE SEVENTH-DAY ADVENTIST CHUR^

148

FOX VALLEY ROAD, WAHROONGA, N.S.W. 2076 PHONE

1061 CABLES: "ADVENTIST ST

September 1, 1975.

Dear Sabbath School Members Around the World:

Christian greetings from your fellow Sabbath School members in the Aus-

tralasian Division! We salute you from the home bases of Australia and

New Zealand, and from the thousands of South Pacific islands that com-

prise the mission field of this Division.

We thank you most sincerely for the great liberality shown by you in your

giving of Sabbath School offerings which have done so much to build the

work of the Church in the South Pacific. Papua New Guinea's Mt. Diamond

Adventist High School and Fiji's Fulton College are two outstanding tes-

timonies of your past 13th Sabbath overflowing generosity.

Three very needy projects, located in our Western Pacific Union Mission,

have been selected to benefit from your 4th Quarter, 1975, 13th Sabbath

Offering overflow. In the far north of this Union the people of the

Gilbert and Ellice Islands have established their senior school on the re-

mote island of Abemama. Built largely of native materials which have not

stood the test of time, this, our most isolated South Pacific school, MUST

be rebuilt. The second project needing your support is the Aore mission

station in the New Hebrides, where Parker school, our senior educational in-

stitution in the New Hebrides, needs to be partially rebuilt, and the Aore

Adventist Hospital desperately needs new facilities. The third project we

commend to you for support is the commencement of Adventist educational work

in our New Caledonia Mission. We must provide Christian education for the

children and youth of this fast expanding French mission field, but without

your help it would be financially impossible for us to fund this project.

We invite you to join us in this challenging venture.

We are most grateful for all that you have done to assist us with past pro-

jects, and we know that we can look to you with confidence this coming 13th

Sabbath as we plan for the consolidation and expansion of the work of God

in the South Pacific.

With cordial Christian greetings,

Yours very sincerely,

Robert R. Frame,

President.

Daybreak

Adult Sabbath School Lessons

No. 322, October-December, 1975

Lesson Author

A. V. Wallenkampf

Editor



W. Richard Lesher

Editorial Secretary

Florence Wetmore

Circulation Manager



A. R. Mazat

Art and Design



Concerned

Communications

The Adult Sabbath School

Lessons are prepared by the

Sabbath School Department

of the General Conference of

Seventh-day Adventists. The

preparation of the lessons is

under the general direction of

a worldwide Sabbath School

Lesson Committee, the members

of which serve as consulting

editors.

Series

Editorial Office:

6840 Eastern Ave., N.W.

Washington, D.C. 20012

Lesson Titles for the Quarter

The Times of Jeremiah

Jeremiah's Call

"Is There Any Word From

the Lord?"

A Religious People

God's People on Trial

Jeremiah and the Word

Jeremiah, a Traitor?

Jeremiah's Emphasis on Heart

Religion

Babylon—Ancient and Modern

10.

Jeremiah's Sorrow for His People

11.

Jeremiah's Parables

12.

Promises of Restoration

13.

The Covenant

Adult Sabbath School Lessons (standard edition), No. 322, October-December,

1975. Single copy, 40 cents; four issues (1 year), $1.50; no additional charge

to countries requiring extra postage. Published in the U.S.A., by Pacific Press

Publishing Association (a corporation of S.D.A.), 1350 Villa Street, Mountain

View, California 94042. Second-class mail privileges authorized at Mountain

View, California. Form 3579 requested. When a change of address is desired,

please be sure to send both old and new addresses.

1—A.Q.-4-75

"As a means of intellectual training,

the opportunities of the Sabbath are

invaluable. Let the Sabbath-school les-

son be learned, not by a hasty glance

at the lesson scripture on Sabbath

morning, but by careful study for the

next week on Sabbath afternoon, with

daily review or illustration during the

week. Thus the lesson will become

fixed in the memory, a treasure never

to be wholly lost."

—"Education," pages 251, 252.

I pledge myself to the careful and prayerful study

some portion of my Sabbath School lesson each day

of the week.

(signed)

The regular Adult Sabbath School Lessons are available free each month in

Braille and 16

rpm records to blind and physically handicapped persons

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hold or focus on normal inkprint publications. Contact the Christian Record

Braille Foundation, Box 6097, Lincoln, Nebraska 68506.

JEREMIAH-A MESSAGE FOR OUR TIME

Introduction

This quarter's lessons are based on the book of Jeremiah.

Jeremiah's prophetic ministry spanned more than 40 years. It embraced the

period immediately preceding the captivity of Judah by Babylon as well as the

first years of its exile by the Euphrates. Three times during Jeremiah's ministry

the Babylonians under King Nebuchadnezzar came from the north and subdued

his country; namely, in 605, 598, and 586 B.C., culminating in the utter destruction

of Jerusalem.

The kingdom of Israel no longer existed in Jeremiah's day. Israel had been

carried into Assyrian captivity in 722 B.C., or more than 100 years before the

major portion of Jeremiah's prophetic ministry. At times. Jeremiah contrasts

Judah with Israel. Sometimes he applies the term Israel to all the tribes.

The messages and experiences recorded in the book of Jeremiah are not.

arranged in the order in which they occurred. The lessons for this quarter are

arranged by subjects and thus may bring together in any one lesson passages

from throughout Jeremiah's book.

The life of Jeremiah is intimately interwoven with the history of the kingdom

of Judah during its declining years. His book to a large extent recites the adver-

sities that befell his country and himself. He lived amid a people who did not

want to heed God's counsel and who perished in rebellion against His will, as

foretold to them by the prophet.

We have more information about Jeremiah than about any other Hebrew

prophet. A large portion of his book is autobiographical. From these passages

we gain an insight into Jeremiah's inner life and catch glimpses of his very soul.

He is the most tenderhearted of all the prophets. His heart nearly breaks because

of the fate that befalls his people. He wishes that his eyes were a brook that

would never run dry. See Jer. 9:1, 2. Even after Judah and Jerusalem had reaped

their fateful doom, his sorrow did not abate. The book of Lamentations consti-

tutes Jeremiah's dirge over unrepentant and ruined Judah.

To Judah its fall before Babylon was the day of the Lord, or the day of God's

judgment upon them because of their infidelity to Him and their disastrous diver-

gence from His will. The steadfastness of Jeremiah amid the adversity and per-

secution prior to the fall of Judah before the Babylonians serves as a tacit

admonition to God's children on the verge of their final deliverance to remain

loyal and true to God. Jeremiah was labeled and treated as a traitor to his

country because of his loyalty to God. In the last conflict prior to the final deliver-

ance, God's people will also be treated as traitors to their respective nations

because of their loyalty to the King of heaven. Through his living example the

prophet Jeremiah encourages you and me to retain our loyalty to God even

through persecution and threat of death under the trying and difficult circum-

stances ahead of us.

The whole Bible is the Word of God to man. But it contains special books

replete with lessons for a specific time or period of earth's history. The writings

of the prophet Jeremiah have special importance to us who are living at the end

of time.

In studying the book of Jeremiah this quarter may God grant that we may

find guidance for personal living and decision making today. May we build into

our characters principles that will keep us joyfully loyal to God under all circum-

stances in the future.

1 -A.Q.-4-7 5

LESSON 1 September 28-October

TI-FE TIMES

OF JERCIIIAH-

"And the Lord God of their fathers

sent to them by his messengers, ris-

ing up betimes, and sending; be-

cause he had compassion on his

people, and on his dwelling place:

but they mocked the messengers of

God, and despised his words, and

misused his prophets, until the wrath

of the Lord arose against his people,

till there was no remedy." 2 Chron.

36:15, 16.

The messages and events in the

book of Jeremiah cover the final 40

years of Judah before the Babylonian

exile. The book is not arranged

chronologically, and abrupt changes

occur in the sequence of the writing.

With some knowledge of the history

of the period the reader will usually

be able to fit each incident or mes-

sage into its correct setting. Without

this knowledge he will probably be

unable to find any sequence in the

events recorded there.

This difficulty in Jeremiah is com-

pounded by the present lessons, be-

cause this quarterly consists of

studies

in Jeremiah rather than being

a verse-by-verse study of the book.

In order to help the reader to

understand Jeremiah, the first lesson

deals with the outstanding people

and events of Jeremiah's lifetime.

Hopefully it will provide some nails

on which to hang the pictures with

which Jeremiah, seemingly at ran-

dom, has filled his book.

The

SDA Bible Commentary,

vol.

4, p. 348, has provided a table which

gives a date for each chapter or sec-

tion of Jeremiah as far as it can be

determined.

Based on this table, another table

has been prepared that arranges the

chapters of Jeremiah in chronologi-

cal order. This table is reproduced

here for your assistance in study

during the quarter:

Josiah (639-608): chs. 1-6; 14-16.

Jehoiakim (608-597): chs. 17; 7-11;

26;35;22:1-19; 25; 18-20;

36:1-4; 45; 36:5-32; 12.

Jehoiachin (597): chs. 22:20-30;

13; 23.

Zedekiah (597-586): chs. 24; 29-

31;

46-51 (?); 27; 28; 21; 34;

32;

33; 37-39.

After the fall of Jerusalem: chs.

40-44; 52.

LESSON OUTLINE

The International Scene, Ezek.

17:12,15.

Josiah, Jer. 1:2.

Jehoiakim and the First Siege,

2 Chron. 36:1.

Jehoiachin and the Second

Siege, 2 Kings 24:6, 8.

Zedekiah and the Third Siege,

2 Kings 24:17; 1 Chron. 3:15.

Jeremiah's Fellow Prophets,

Dan. 1:1, 3, 4, 6.

The Times of Jeremiah

LESSON 1



❑

Sunday

September 28



Part I



Jeremiah began his prophetic work in about G26 B.C. and



THE



continued until some time after 586. B.C.



INTERNATIONAL



What two superpowers were predominant in international

SCENE

affairs during Jeremiah's life as reflected in Ezekiel 17:12, 15?

Study a map of the Near East in Old Testament times in a

Bible atlas or in the back of your Bible. Note the geographical

position of Judah in relation to the two superpowers noted

above.

The Assyrian Empire was in decline at the beginning of

Jeremiah's ministry and was nearly ended with the fall of

Nineveh in 612 B.C. The Neo-Babylonian Empire under Nabo-

polassar, father of the Biblical Nebuchadnezzar, filled the power

vacuum in the area of Judah left by the decline and fall of the

Assyrians. Thus during Jeremiah's ministry the Babylonian Em-

pire began and reached its peak of power.

Egypt, under four successive kings during Jeremiah's min-

istry, sought to reestablish its power in the area of Judah and

plotted the overthrow of Babylon.

The internal politics of Judah depended largely in those

years on the way the king of Judah viewed the prospects for

military success by Babylon or Egypt. Thus there developed in

Judah a pro-Babylonian party and a pro-Egyptian party, with

Judah pinning its hope for survival on making alliance with the

superpower most likely to be victorious.

In an earlier period, what counsel was given to Judah

about alliances and armaments? Isa. 8:12-14; 31:1.

The following quotation from Ellen G. White refers especially

to Israel, but reflects Judah's experience also:

"The alliances made by the Israelites with their heathen

neighbors resulted in the loss of their identity as God's peculiar

people. They became leavened by the evil practises of those

with whom they formed forbidden alliances. Affiliation with

worldlings caused them to lose their first love, and their zeal

for God's service. The advantages they sold themselves to

gain, brought only disappointment, and caused the loss of many

souls.

"The experience of Israel will be the experience of all who

go to the world for strength, turning away from the living God.

Those who forsake the mighty One, the source of all strength,

and affiliate with worldlings, placing on them their dependence,

become weak in moral power, as are those in whom they trust."

—Ellen G. White Comments,

SDA Bible Commentary,

vol. 4, pp.

1155, 1156.



FURTHER STUDY



Prophets and Kings,

pp. 570, 571.



The Times of



Jeremiah

LESSON 1



❑

Monday

September 29



Part 2



"The word of the Lord came [to Jeremiah] in the days of

JOSIAH

Josiah the son of Amon king of Judah, in the thirteenth year

of his reign." Jer. 1:2.

The thirteenth year of Josiah was about 626 B.C. Josiah had

become king when only eight years of age and was thus about

21 at the time of Jeremiah's call. Jeremiah described himself

as a youth, probably under 21. Both the king and the new

prophet were very young men.

What significant work did Josiah do? 2 Chron. 34:3-8.

Note that this destruction of shrines took place just one year

before Jeremiah's call. The time was right for a prophetic voice

to call men to repentance.

"The reformation under Josiah had cleansed the land of the

idolatrous shrines, but the hearts of the multitude had not been

transformed. The seeds of truth that had sprung up and given

promise of an abundant harvest had been choked by thorns.

Another such backsliding would be fatal; and the Lord sought

to arouse the nation to a realization of their danger. Only as

they should prove loyal to Jehovah could they hope for the

divine favor and for prosperity."—Prophets

and Kings,

pp. 410,

411.

What event opened the way for further reformation?

2 Chron. 34:14, 19, 29-33; 35:1.

What caused Josiah's death? 2 Chron. 35:20-24. Who

lamented Josiah? Verse 25.

"When Josiah heard the words of warning and condemnation

because Israel had trampled upon the precepts of heaven, he

humbled himself. He wept before the Lord. He made a thorough

work of repentance and reformation, and God accepted his

efforts. The whole congregation of Israel entered into a solemn

covenant to keep the commandments of Jehovah. This is our

work today. We must repent of the past evil of our doings, and

seek God with all our hearts. We must believe that God means

just what He says, and make no compromise with evil in any

way. We should greatly humble ourselves before God, and con-

sider any loss preferable to the loss of His favor."—Ellen G.

White Comments,

SDA Bible Commentary,

vol. 2, p. 1038.



FURTHER STUDY



Prophets and Kings,

pp. 392-398.

The Times of Jeremiah

LESSON 1



❑

Tuesday

September 30

Part

JEHOIAKIM

AND THE

FIRST SIEGE

Josiah apparently had pro-Babylonian sympathies, evidenced

by his interference with Necho who was going to the aid of the

remnants of the Assyrian army, the enemies of Babylon.

How did Jehoahaz, a younger son of Josiah, become king?

2 Chron. 36:1.

"Belonging probably to the anti-Egyptian party, Jehoahaz

[also called Shallum] continued his father's policies, and after

a reign of 3 months was summoned to Riblah in Syria by Necho,

who replaced him by his older brother Jehoiakim. He was then

deported to Egypt, where he died."—SDA

Bible Dictionary,

537.

How did Jehoiakim become king? 2 Chron. 36:4.

"Jehoiakim seems to have belonged to the pro-Egyptian

party, as indicated by the fact that Necho considered him a

trustworthy candidate for the kingship in Judah. In order to pay

the heavy tribute laid upon him by Necho, Jehoiakim taxed the

whole population (2 Ki 23:35). He is described as a wicked

king (2 Ki 23:37; 2 Chr 36:5), who quickly undid everything his

pious father Josiah had achieved in religious reforms."—SDA

Bible Dictionary,

p. 539.

What event occurred three years later? Dan. 1:1. How long

was Jehoiakim loyal to Nebuchadnezzar? 2 Kings 24:1.

Jehoiakim apparently counted on Egyptian superiority over

Babylon and changed his allegiance back to Egypt, the power

that enthroned him.

What insight into Jehoiakim's character is given by the

incident recorded in Jeremiah 36? Read Jeremiah 36:2, 9, 10,

21, 23. See also Jer. 26:20-23.

Jehoiakim's defection from Babylon brought, in 598 B.C., the

second invasion of Judah by Nebuchadnezzar. The Babylonians

captured him,

but

he died before removal from Judah.

"From the beginning of Jehoiakim's reign, Jeremiah had

little hope of saving his beloved land from destruction and the

people from captivity. Yet

was not permitted to remain silent

while utter ruin threatened the kingdom. Those who had re-

mained loyal to God must be encouraged to persevere in right-

doing, and sinners must, if possible, be induced to turn from

iniquity."—Prophets

and Kings,

p. 412.

FURTHER STUDY



Prophets and Kings,

pp. 422, 423.

The Times of Jeremiah

LESSON 1



❑

Wednesday

October 1

Part 4

JEHOIACHIN

AND THE

SECOND SIEGE

"So Jehoiakim slept with his fathers: and Jehoiachin his

son reigned in his stead."

"Jehoiachin was eighteen years old when he began to

reign, and he reigned in Jerusalem three months." 2 Kings

24:6, 8.

"In contemporary inscriptions the name appears as

Yaukin,

which might be anglicized 'Jauchin.' This and the related forms

Jehoiachin and Joiachin probably represent his throne name,

given to him when he became king, while Jeconiah (Coniah)

was his personal or private name. Compare how his father

Eliakim became Jehoiakim (II Kings 23:34) and his uncle Shal-

lum was also called Jehoahaz (II Kings 23:30; I Chr. 3:15; Jer.

22:11)."—The

Interpreter's Dictionary of the Bible,

vol. 2, p. 811.

Jehoiachin reigned for a period of only three months and

ten days. At the close of his reign, March 16, 597 B.C., he, his

family, and the members of his court were taken into exile to

Babylon.

What other people and treasure were removed to Babylon?

2 Kings 24:13-16.

There is historical evidence that sustains the Bible account

of Jehoiachin's captivity.

"Several tablets found in the ruins of Babylon, dated in the

year 592 B.C.—five years after Jehoiachin's surrender—contain

lists of foodstuff provided by the royal storehouse for certain

persons who were fed by the king. Among them Jehoiachin is

repeatedly mentioned as 'king of Judah,' together with five of

his sons and their tutor Kenaiah. These facts—that Jehoiachin

is called king, that he received 20 times as much ration as any

other person mentioned in these records, and that any reference

to his imprisonment is lacking—seem to indicate that he was

held by Nebuchadnezzar for the time, in anticipation of the day

when he should be restored to his throne, if and when condi-

tions in Judah might make such a course of action advisable.

"At a later time, either in connection with the incidents

described in Jer. 29 or at the time of Zedekiah's rebellion,

Jehoiachin was definitely imprisoned. This imprisonment con-

tinued until the 37th year of his captivity."—SDA

Bible Com-

mentary, vol. 2, p. 97.

FURTHER STUDY



Prophets and Kings,

pp. 438, 439.

The Times of Jeremiah

LESSON 1



❑

Thursday

October 2

Part 5

ZEDEKIAH

AND THE

THIRD SIEGE

How did Zedekiah become king and who was

fether?

"And the king of Babylon made Mattaniah his father's

brother king in his stead, and changed his name to Zedekiah."

2 Kings 24:17.

"And the sons of Josiah were, the firstborn Johanan, the

second Jehoiakim, the third Zedekiah, the fourth Shallum."

1 Chron. 3:15.

Zedekiah took an oath of loyalty to Nebuchadnezzar. Ac-

cording to Josephus he maintained his loyalty for eight years.

See

SDA Bible Commentary,

vol. 2, p. 97.

"Zedekiah had a weak character. Though he was occa-

sionally inclined to follow Jeremiah (Jer 38:14-26), he did not

have the moral strength to withstand the pressure of the people

around him. . . . Zedekiah finally succumbed to the pressure

of the anti-Babylonians among his citizens, and trusting in the

help of Egypt, rebelled against Nebuchadnezzar. The result of

this faithlessness was an invasion of Judah by Nebuchadnez-

zar."—SDA

Bible Dictionary,

pp. 1174, 1175.

"The siege of Jerusalem began in earnest on Jan. 15, 588

B.C. (2 Kings 25:1), and lasted until July 19, 586 B.C. (2 Kings

25:2; Jer. 39:2), when the Chaldean army finally broke through

the walls into the city, where unspeakable famine conditions

prevailed. Once the 30-month-long siege was interrupted briefly

by the unsuccessful attempt of the Egyptian army to defeat the

Babylonians (Jer. 37:5). When the break-through came, Zede-

kiah made an attempt to escape. In the confused fighting that

followed the break-through he managed to leave the city and

reach the plain of Jericho,

but

was overtaken there. Carried

to Nebuchadnezzar's headquarters at Riblah, Zedekiah saw his

sons killed; then his eyes were put out, and he was sent to

Babylon in chains. His chief ministers were executed, and all

others were carried into captivity (2 Kings 25:4-7, 19-21; Jer.

52:10).

"Jerusalem was systematically looted and then destroyed.

The walls

were

torn down, and the Temple, the palaces, and

all other houses were burned to the ground."—SDA

Bible Com-

mentary,

vol. 2, p. 98.

THINK IT THROUGH



What is the primary lesson to be learned from the experi-

ences of Judah's last three kings?

The Times of Jeremiah

LESSON 1



❑

Friday

October 3

Part 6

JEREMIAH'S

FELLOW

PROPHETS

What future prophet was among the first group of captives

taken to Babylon by Nebuchadnezzar? Dan. 1:1, 3, 4, 6.

Jeremiah's prophetic career had begun (626 B.C.) about 21

years previous to the first captivity (605 B.C.). In 605 B.C. Jere-

miah was probably approaching 40 years of age, while Daniel

was 18. See

Testimonies,

vol. 4, p. 570.

What prophet was captured in the second siege of Jeru-

salem? Ezek. 1:1-3; 33:21.

Ezekiel is thought to have been about 25 years of age at

this time. See

SDA Bible Dictionary,

p. 335. Thus he was of

approximately the same age as Daniel.

During the final years of the kingdom of Judah, when it was

harrassed by Nebuchadnezzar and there were Jewish exiles in

Babylon, God had one of His representatives in each of three

critical places. Jeremiah bore his messages to the people of

Jerusalem and Judah. Ezekiel communicated his prophecies

to the exiled Jews in Babylon. Daniel's mission was carried out

in the _court of the king who conquered Judah. Thus God had

human instruments communicating His messages in three stra-

tegic spheres during the early years of the exile.

"The messages of Jeremiah, Ezekiel, and Daniel were de-

signed to make cleth'i the nature and purpose of the Captivity

and to hasten the return of the exiles to their homeland."—

SDA

Bible Dictionary,'p.

546.

These three men chosen by God served Him in widely vary-

ing circumstances. Jeremiah, living in war-torn Judah, was

looked upon as a traitor to his nation. Ezekiel, living in a set-

tlement of exiled Jews in Babylon, was not regarded seriously

by the exiles. The Lord told him that the people 'looked upon

him as an entertainer. See Ezek. 33:32, RSV. Daniel, living at

Nebuchadnezzar's palace, was honored by the monarch who

had captured him.

"The dark years of destruction and death marking the end

of the kingdom of Judah would have brought despair to the

stoutest heart had it not been for the encouragements in the

prophetic utterances of God's messengers. Through Jeremiah

in Jerusalem, through Daniel in the court of Babylon, through

Ezekiel on the banks of the Chebar, the Lord in mercy made

clear His eternal purpose and gave assurance of His willingness

to fulfill to His chosen people the promises recorded in the

writings of Moses. That which He had said He would do for

those who should prove true to Him, He would surely bring to

pass."—Prophets and Kings,

p. 464.

.13

LESSON 2 October 5-11

JEREMIAFFS

tel

CALL

"Then the Lord put forth his hand,

and touched my mouth. And the

Lord said unto me, Behold, I have

put my words in thy mouth." Jer.

1:9.

Jeremiah introduces himself as

"the son of Hilkiah, of the priests

that were in Anathoth." "The fact

that the father of Jeremiah was from

Anathoth probably identifies him as

belonging to descendants of Abia-

thar, who was deposed from the

priesthood at the time of Solomon

(1 Kings 2:26, 27, 35)."—SDA

Bible

Commentary,

on Jer. 1:1.

The meaning of the name "Jere-

miah" has been much disputed.

Among other meanings some have

suggested "the Lord shouts" or "the

Lord hurls." Either one would aptly

describe his career, since God hurled

him into the tumultuous and disas-

trous closing days of the kingdom of

Judah, when its loyalty was with-

drawn from God. In this virtual

whirlwind Jeremiah lived as a

spokesman for God, fearing less the

cruelty of man than disloyalty to

God, because he deemed Him su-

premely worthy of his service.

"In the youthful Jeremiah, God

saw one who would be true to his

trust and who would stand for the

right against great opposition. In

childhood he had proved faithful;

and now he was to endure hardness,

as a good soldier of the cross."—

Prophets and Kings,

p. 407.

The problems Jeremiah faced are

ever-occurring. Human nature has

changed little since Old Testament

days, and men and women are still

pulled by contradictory desires. Al-

though we now live in new frame-

works or settings, the human prob-

lems are basically the same.

The first chapter of the book of

Jeremiah presents his call and com-

mission. This chapter is discussed in

this lesson and presents really an

overview of the prophet's whole

career, while he spoke for God to a

nation facing national disaster com-

ing from the north. Amid all the

adversities he was destined to face

as God's messenger, he was assured

of heaven's help and protection.

Jeremiah's ministry to Judah was

twofold: during the first part of his

ministry he tried to summon his

people to a thorough-going refor-

mation to avert, if possible, impend-

ing Babylonian captivity. When that

was no longer possible, he tried to

reduce the suffering, the slaughter of

his people, and the destruction of

Judah and its cities as much as pos-

sible. If Judah had been loyal to

Babylon, as the kings of Judah had

promised, there would have been

no wholesale captivity but only

Babylonian dominance. After they

had violated their allegiance, if

Zedekiah had surrendered to the

Babylonian armies, as Jeremiah ad-

vised the king to do, there would

have been neither slaughter of peo-

ple, nor destruction of Jerusalem

with the magnificent temple of Solo-

mon. But Jeremiah's pleas were all

in vain.

LESSON OUTLINE

Called by God, Jer. 1:1, 2.

Foreknown by God, Jer. 1:4, 5.

Overwhelmed by God's Call,

Jer. 1:6.

God's Enabling, Jer. 1:7, 8.

His First Vision, Jer. 1:11, 12.

God's Reassurance, Jer. 1:19.

Jeremiah's Call

LESSON 2



❑

Sunday

October 5

Part 1



"The words of Jeremiah the son of Hilkiah, of the priests

CALLED BY GOD

that were in Anathoth in the land of Benjamin: to whom the

word of the Lord came in the days of Josiah the son of Amon

king of Judah, in the thirteenth year of his reign." Jer. 1:1, 2.

Jeremiah made clear that the words he spoke and wrote

were not his own; they were the words of the Lord. He did not

venture to speak his own ideas. His messages were inspired

by God and were sent to His people and the surrounding nations

of that time.

The year of Jeremiah's call, the thirteenth year of Josiah,

was 627/626 B.C. Five years later Josiah began his great reli-

gious reform, sparked by the finding of the book of the law in

the temple. At this time the Jews were living in forgetfulness

of God. They had been led into apostasy by King Manasseh

and his son Amon.

For how long did Jeremiah continue as spokesman for

God? Verse 3.

Jeremiah's ministry stretched over the period from 627/626

B.C. down past the fall of Jerusalem and Judah's last exile to

Babylon in 586 B.C. A precise date for the close of his ministry

cannot be determined, but he recorded the establishment of a

Jewish government in Judah by Gedaliah, Gedaliah's murder,

and the subsequent flight of many Jews to Egypt. Jeremiah was

compelled to flee with this group, and he spent some time in

Egypt. See Jeremiah 43. His ministry consequently lasted well

over 40 years. During this period he saw the utter ruin of his

nation and its loss of political independence.

"Yet amid the general ruin into which the nation was rapidly

passing, Jeremiah was often permitted to look beyond the dis-

tressing scenes of the present to the glorious prospects of the

future, when God's people should be ransomed from the land

of the enemy and planted again in Zion. He foresaw the time

when the Lord would renew His covenant relationship with

them. 'Their soul shall be as a watered garden; and they shall

not sorrow any more at all.' Jeremiah

31:12."—Prophets and

Kings,

pp. 408, 409.

FURTHER STUDY



Prophets and Kings,

pp. 407, 408;

SDA Bible Commentary,

vol. 4, p. 19.

Jeremiah's Call

LESSON 2



❑

Monday

October 6



Part 2



"Now the word of the Lord came to me saying,



FOREKNOWN



'Before I formed you in the womb I knew you.' " Jer. 1:4,

BY GOD

5, RSV.

God knows the end from the beginning. His knowledge is

absolute. His foreknowledge is immediate and unlimited. Just

as God had a plan for Jeremiah's life, so He has a plan for the

life of every person. "Each has his place in the eternal plan

of heaven. Each is to work in co-operation with Christ for the

salvation of souls. Not more surely is the place prepared for

us in the heavenly mansions than is the special place desig-

nated on earth where we are to work for

God."—Christ's

Object

Lessons,

pp. 326, 327.

On the basis of God's foreknowledge of the character of

Jeremiah, for what work did God set Jeremiah apart?

Verse 5.

When we human beings appoint people to office or select

them for certain positions, we do so on the basis of their past

experience and performance. God does not need to go by past

performances; He can judge us just as well by what we are

going to do as by what we have already done. He need not

hold an unfavorable past against us, as men of necessity must

do. He can take a persecutor like Saul and appoint him a

spokesman for Himself. As men, we would have needed to see

a change in Paul after his Damascus road meeting with Jesus

before we could have chosen him to be a minister. Not so with

God. He saw into the future and noticed that Paul would be

true and reliable as His spokesman.

God, through His foreknowledge, has experience in advance.

The same was true in His relationship to Jeremiah; and on the

basis of this He called him to the prophetic office. God knew

before Jeremiah was born that he would choose to develop a

submissive attitude toward His will. On the basis of Jeremiah's

foreseen loyalty God ordained him to be His prophet.

"God knows the end from the beginning. He knew, before

the birth of Jacob and Esau, just what characters they would

both develop. He knew that Esau would not have a heart to

obey Him. He answered the troubled prayer of Rebekah and

informed her that she would have two children, and the elder

should serve the younger. He presented the future history of

her two sons before her, that they would be two nations, the

one greater than the other, and the elder should serve the

younger."—The

Story of Redemption,

87.

FURTHER STUDY

The Desire of Ages,

p. 22.

Jeremiah's Call

LESSON 2



❑

Tuesday

October 7

Part 3

OVERWHELMED

BY GOD'S CALL

"Then said I, Ah, Lord God! behold, I cannot speak: for I

am a child." Jer. 1:6.

"A member of the Levitical priesthood, Jeremiah had been

trained from childhood for holy service. In those happy years

of preparation he little realized that he had been ordained from

birth to be 'a prophet unto the nations;' and when the divine

call came, he was overwhelmed with a sense of his unworthi-

ness. 'Ah, Lord God!' he exclaimed, 'behold, I cannot speak:

for I am a child.'

"—Prophets and Kings,

p. 407.

Jeremiah was overwhelmed by God's call. He felt entirely

unable to fulfill God's commission. He gave this reason for feel-

ing unequal to the task God was laying upon him: "I am a child."

"The Hebrew

near

[translated child] could be used of an in-

fant, as of Moses in the ark of bulrushes (Exod. 2:6); at the

other extreme, it was used of a young man of marriageable age,

as of Absalom during his revolt against David (II Sam. 18:5; cf.

Gen. 34:19). We cannot therefore derive from this verse the

exact age of Jeremiah at the time of his call. The LXX [Septua-

gint] renders, 'I am too young.'

"—The Interpreter's Bible

(Nashville: Abingdon Press, 1959), vol. 5, pp. 801, 802.

But even though Jeremiah at his call might have been in

his late teens or his early twenties, he was baffled by the burden

God was laying on him. His thought was, Who am I, a mere

youth without experience and reputation to go and tell my

people, the priests, the civil leaders, and the king himself as

well as other nations the words of God? Lord, I am but a child

compared with these men of experience.

THINK IT THROUGH



Might inexperience sometimes be a valid reason to seek

release from a task? If it is, in what ways would the assign-

ment of necessity differ from Jeremiah's commission?

"The path of men who are placed as leaders is not an easy

one. But they are to see in every difficulty a call to prayer.

Never are they to fail of consulting the great Source of all

wisdom. Strengthened and enlightened by the Master Worker,

they will be enabled to stand firm against unholy influences and

to discern right from wrong, good from evil. They will approve

that which God approves, and will strive earnestly against the

introduction of wrong principles into His

cause."—Prophets and

Kings,

p. 31.

FURTHER STUDY



Prophets and Kings,

pp. 27-31.

Jeremiah's Call

LESSON 2



❑

Wednesday

October 8

Part 4

GOD'S ENABLING

"But the Lord said unto me, Say not, I am a child: for thou

shalt go to all that I shall send thee, and whatsoever I com-

mand thee thou shalt speak. Be not afraid of their faces: for

I am with thee to deliver thee, saith the Lord." Jer. 1:7, 8.

Offering excuses to God's call only betrays our lack of trust

or confidence in Him. When a person trusts God, he accepts

His call, realizing that God never calls a man to failure but only

to success, since "all His biddings are enablings."—Christ's

Object Lessons,

p. 333. Jeremiah was to go forth undauntedly,

because God gave him the assurance that He would go with

him to deliver him.

What did God do symbolically to assure Jeremiah that He

Himself would give him the message to proclaim? Verse 9.

"After the call of the prophet, came this solemn act of con-

secration, symbolizing the communication of new powers of

thought and utterance. Thus touched upon the lips (see Isa.

6:6, 7), Jeremiah was assured that there would be no uncer-

tainty as to his message. He was to go forth to speak the words

put into his heart by the Spirit of God (see Jer. 5:14; 15:16;

cf. Isa. 51:16; 59:21; Matt. 10:20; 2 Peter 1:21)."—SDA

Bible

Commentary,

on Jer. 1:9.

The very fact that he was not to speak his own words, but

God's, must have given Jeremiah reassurance in his call. It is

easier to take abuse and censure when we know that we are

not doing the work for ourselves, but that we are ambassadors

for God.

To whom was Jeremiah commissioned to communicate

God's message? Verse 10.

God is not partial. His messages through Jeremiah were to

go to surrounding nations as well as to Judah. Babylon was to

receive assurance of stability in Jeremiah's day; others were

doomed to fall before Babylon, as was his own country. But

the present Babylonian victory was no guarantee of permanent

security. Babylon's continued prosperity depended on its rela-

tionship to God's revelation of truth.

In addition to prophesying destruction and gloom, what

hopeful element did Jeremiah's message contain? Verse 10

(last part).

"Thank God for the words, 'to build, and to plant.' By these

words Jeremiah was assured of the Lord's purpose to restore

and to

heal."—Prophets and Kings,

p. 409.

FURTHER STUDY



Prophets and Kings,

p. 409.

2-A.Q.-4-75

Jeremiah's Call

LESSON 2



❑

Thursday

October 9

Part 5

HIS FIRST

VISION

"Moreover the word of the Lord came unto me, saying,

Jeremiah, what seest thou? And 1 said, I see a rod of an al-

mond tree. Then said the Lord unto me, Thou hast well seen:

for I will hasten my word to perform it." Jer. 1:11, 12.

After God had called Jeremiah, He gave him a vision as a

beginner's test at the start of his prophetic career. As a spokes-

man for God he was to receive other visions as in Jeremiah

1:13 and 24:3. Visions were a common method employed by

God in speaking to His prophets. See Num. 12:6; Amos 7:8;

8:2; Zech. 4:2. God commended Jeremiah for correctly having

seen an almond tree.

"There is an interesting word play in vs. 11, 12. The follow-

ing is an attempt to reproduce this literary device: 'I see the

twig of a

wake-tree. . . .

You have seen aright, for I am

wakeful

over my word to perform it'; or, 'I see the rod of a

watch-tree

. . .

for I am

watching

over my word to fulfill it.'

"—SDA Bible

Commentary,

on Jer. 1:12.

What other vision did God immediately give Jeremiah?

Verse 13.

"This vision is closely connected on the one hand with the

call of Jeremiah, and on the other with the early prophecies

which warn of the approach of an enemy from the north (4:6;

6:1; 10:22). It indicates primarily the direction or source from

which the evil is to come."—The

Interpreter's Bible,

vol. 5, p.

807.

From where was destruction or evil to overtake Judah?

Verses 14-16.

"Although Babylon was east of Judea, military roads and

invasion routes to Palestine approached Judah from the north.

It was impracticable for armies to cross the desert directly

east of Palestine. Hence the Hebrews frequently referred to

Babylon in connection with the north. The direction has ref-

erence, not to the location of the home of the invader, but to

the route he would follow in entering the land, for invaders

from both east and north came from the north. The captives

were spoken of as taken to the north country, and it was thence

the Lord would cause them to return (see Jer. 3:18; 23:8; 31:8;

Zech.

2:6)."—SDA Bible Commentary,

on Jer. 1:14.

FURTHER STUDY



"Babylon" and "Babylonia" in

SDA Bible Dictionary,

pp. 105-

109.

Jeremiah's Call

LESSON 2



❑

Friday

October 10

Part 6



What reassurance did God give Jeremiah as he was about

GOD'S

to assume his prophetic ministry?

REASSURANCE



"And they shall fight against thee; but they shall not pre-

vail against thee; for I am with thee, saith the Lord, to deliver

thee." Jer. 1:19.

God gave Jeremiah no assurance of an easy, peaceful life.

But more reassuring than deliverance from conflict was God's

promise that He Himself would be with His servant so that his

enemies would not prevail against him.

How. securely did God promise to fortify Jeremiah against

his assailants? Verse 18.

What God was willing to do for Jeremiah in his prophetic

work He is willing to do for each of us spiritually. It is God's

plan and purpose that His followers be victorious. Only over-

comers will finally be found among the redeemed (see Rev.

21:7); there will be no ultimately defeated or vanquished in-

dividuals in the city of God.

In view of this divine assurance, what was Jeremiah to

do? Verse 17.

Amid fierce opposition Jeremiah would be enabled to stand

firm in the proclamation of God's message. He knew he was

God's mouthpiece to his people. In this faith he became an

immovable rock of truth and steadfastness. "Often the Chris-

tian life is beset by dangers, and duty seems hard to per-

form....

"The dealings of Providence bring to the unbelieving, dark-

ness and despair, while to the trusting soul they are full of light

and peace. The path where God leads the way may lie through

the desert or the sea, but it is a safe

path."—Patriarchs and

Prophets,

p. 290.

THINK IT THROUGH



What can I do today to develop a character that will en-

able me to stand for God's truth when the storm of opposition

rages against me?

"Now is the time for God's people to show themselves true

to principle. When the religion of Christ is most held in con-

tempt, when His law is most despised, then should our zeal be

the warmest and our courage and firmness the most unflinching.

To stand in defense of truth and righteousness when the major-

ity forsake us, to fight the battles of the Lord when champions

are few—this will be our test. At this time we must gather

warmth from the coldness of others, courage from their coward-

ice, and loyalty from their treason. The nation will be on the

side of the great rebel leader."—Testimonies, vol. 5, p. 136.

FURTHER STUDY



Evangelism,

pp. 361, 362.

2-A.Q.-4-75

LESSON 3 October 12-18

"IS THECE

ANY WORD

THE

FROM

"Then Zedekiah the king sent,

and took him out: and the king

asked him secretly in his house, and

said, Is there any word from the

Lord?" Jer. 37:17.

The title of this lesson is the ques-

tion King Zedekiah addressed to the

prophet Jeremiah when he himself,

as leader of Judah, was running out

of options and time. The Babylo-

nians were besieging Jerusalem—

and had been for nearly two years

—and the situation was desperate.

Destruction impended, and the bur-

dens of state weighed heavily on the

king's shoulders.

Jeremiah was in prison. The king

knew it and had consented to the

imprisonment. Nevertheless he had

the prisoner brought before him and

addressed this question to him.

Jeremiah still had—as he had had—

a message for the king.

Jeremiah began to convey mes-

sages from God to the kings and

people of Judah during the reign of

good king Josiah. He continued his

ministry throughout the reigns of

Josiah's three sons, Jehoahaz, Jehoia-

kim, and Zedekiah, and his grand-

son Jehoiachin, who preceded Zede-

kiah on the throne, until after the

destruction of Judah in 586 B.C.

During these troublous last years

of the kingdom of Judah Jeremiah

lived with his people, pleading with

them and their kings to renounce

their perverse ways that would in-

evitably invite total destruction of

the kingdom. Even though the kings

disliked his advice and refused to

heed it, as did also the majority of

the people, he was so respected that

at least one of them turned to him

to learn God's will.

Although called to his prophetic

office during the reign of Josiah, the

major portion of his messages was

given after his reign. (Probably only

chapters 1-6 and 14-16 were given

during Josiah's reign. See the intro-

duction to lesson 1.) None were ap-

parently delivered during the short

three months' reign of Jehoahaz.

The bulk of the messages constitut-

ing his book was given during the

reigns of Jehoiakim and Zedekiah.

Jeremiah recorded no specific

messages from God to Josiah as an

individual. On the other hand his

book contains several such mes-

sages for both Jehoiakim and Zede-

kiah. In this lesson we shall study

some of these and the reaction of

the two kings to them.

LESSON OUTLINE

Inevitable Doom, Jer. 15:1, 4.

Jehoiakim, Jer. 22:2, 3.

The King and a False Prophet,

Jer. 28:1-4.

Zedekiah's Attitude Toward

God's Word, Jer. 37:2.

Jews Safer in Babylon,

Jer. 21:8, 9.

The Word From the Lord,

Jer. 37:17.

"Is There

Any

Word From the Lord?"

LESSON 3



❑

Sunday

October 12

Part 1



How inevitable was God's judgment on Judah even in the

INEVITABLE

days of Josiah?

DOOM



"Then said the Lord unto me, Though Moses and Samuel

stood before me, yet my mind could not be toward this people:

cast them out of my sight, and let them go forth. . . . And I

will cause them to be removed into all kingdoms of the earth,

because of Manasseh the son of Hezekiah king of Judah, for

that which he did in Jerusalem." Jer. 15:1, 4.

The die had been cast. Doom and destruction of Judah was

unavoidable. Due to Josiah's humility before God and his zeal

for regeneration and reformation, it was but postponed. See

Prophets and Kings,

p. 399.

What were God's specific charges against His people?

Jer. 15:6; 16:18.

"What is sin?—It is the result of Satan's administration. It

is his work to make of no effect the law of God. He is deter-

mined that men shall do what God has forbidden him to do....

"Sin lies at the door of those who do not allow their igno-

rance to be expelled by the rays of light from God's word. ...

"Sin is the most fearful thing in the whole universe. So fear-

ful is it that it could be pardoned only by the sacrifice of the

Son of the infinite God. If unpardoned, it must be followed by

eternal death."—Ellen G. White,

Review and Herald,

August 9,

1898.

What was the general sentiment of the people in Judah

toward the sinful conditions prevalent? Jer. 14:10.

"Satan is continually seeking to overcome the people of

God by breaking down the barriers which separate them from

the world. Ancient Israel were enticed into sin when they ven-

tured into forbidden association with the heathen. In a similar

manner are modern Israel led astray. 'The god of this world

hath blinded the minds of them which believe not, lest the

light of the glorious gospel of Christ, who is the image of God,

should shine unto them.' 2 Corinthians 4:4."—The

Great Con-

troversy,

p. 508.

THINK IT THROUGH



What is my true inner attitude toward that which God con-

demns?

"Has your character been transformed? Has darkness been

exchanged for light, the love of sin for the love of purity and

holiness? Have you been converted, who are engaged in teach-

ing the truth to others? Has there been in you a thorough, radi-

cal change? Have you woven Christ into your character?"Testi-

monies to Ministers,

p. 440.

FURTHER STUDY



Prophets and Kings,

pp. 398-400.

"Is There Any Word From the Lord?"

LESSON 3



❑

Monday

October 13



Part 2



What was God's admonition to Jehoiakim as leader of

JEHOIAKIM

God's people? Jer. 22:2, 3.

For years Jeremiah had been extending God's call of re-

pentance to the people. Now the prophet went to the king and

invited him to lead out in repentance and regeneration with

resultant reformation. Although the leader is only one person,

he usually occupies a pivotal influence for good or for bad.

"The people will seldom rise higher than their minister. A

world-loving spirit in him has a tremendous influence upon

others. The people make his deficiencies an excuse to cover

their world-loving spirit. They quiet their own consciences,

thinking that they may be free to love the things of this life

and be indifferent to spiritual things because their ministers

are

so."—Testimonies,

vol. 2, pp. 645, 646.

If no change was effected, what would become of the

temple and the nation? Verses 5, 6.

It had been God's purpose that Judah would prosper and

that Jerusalem and the temple would stand forever. See Jer.

17:25. God's own people were now frustrating His plan for them.

When all the prophecies of Jeremiah, up to that time, were

read to Jehoiakim, how did the king react to God's message

to him through his prophet?

"And it came to pass, that when Jehudi [the representative

of the princes] had read three or four leaves, he [the king] cut

it with the penknife, and cast it into the fire that was on the

hearth, until all the roll was consumed in the fire that was on

the hearth." Jer. 36:23.

"King Jehoiakim and his lords, in their arrogance and pride,

refused the invitation of God. They would not heed the warn-

ing, and repent. The gracious opportunity proffered them at

the time of the burning of the sacred roll, was their last. God

had declared that if at that time they refused to hear His voice,

He would inflict upon them fearful retribution."—Prophets

and

Kings,

p. 436.

THINK IT THROUGH



How do I relate to the messages in God's Word that con-

demn certain of my practices and call upon me to reform?

"Those who refuse to receive reproof and to be corrected,

will manifest enmity, malice, and hatred against the instrument

that God has used. They will leave no means untried to cast

stigma upon the one who bore to them the message."—Ellen

G. White Comments,

SDA Bible Commentary,

vol. 2, p. 1034.



FURTHER STUDY



Jeremiah 22:1-19; 36;

Testimonies,

vol. 4, pp. 176-180.

"Is There Any Word From the Lord?"

LESSON 3



❑

Tuesday

October 14

Who tried to lead King Zedekiah into rebellion against God

very early in his reign?

"And it came to pass the same year, in the beginning of

the reign of Zedekiah king of Judah, in the fourth year, and

in the fifth month, that Hananiah the son of Azur the prophet,

which was of Gibeon, spake unto me in the house of the

Lord, in the presence of the priests and of all the people,

saying, Thus speaketh the Lord of hosts, the God of Israel,

saying, I have broken the yoke of the king of Babylon. Within

two full years will I bring again into this place all the vessels

of the Lord's house, that Nebuchadnezzar king of Babylon

took away from this place, and carried them to Babylon: and

I will bring again to this place Jeconiah the son of Jehoiakim

king of Judah, with all the captives of Judah, that went into

Babylon, saith the Lord: for I will break the yoke of the king

of Babylon." Jer. 28:1-4.

"Against determined opposition Jeremiah stood firmly for

the policy of submission. Prominent among those who pre-

sumed to gainsay the counsel of the Lord was Hananiah, one

of the false prophets against whom the people had been

warned. Thinking to gain the favor of the king and of the royal

court, he lifted his voice in protest, declaring that God had

given him words of encouragement for the

Jews."—Prophets

and Kings,

pp. 444, 445.

According to an earlier pronouncement from the Lord by

Jeremiah, what was the alternative to submission to Babylon?

Jer. 27:13, 14.

"Jeremiah, in the presence of the priests and people, ear-

nestly entreated them to submit to the king of Babylon for the

time the Lord had specified. He cited the men of Judah to the

prophecies of Hosea, Habakkuk, Zephaniah, and others whose

messages of reproof and warning had been similar to his own.

He referred them to events which had taken place in fulfillment

of prophecies of retribution for unrepented sin. In the past the

judgments of God had been visited upon the impenitent in

exact fulfillment of His purpose as revealed through His mes-

sengers."—Prophets

and Kings,

p. 445.

THINK IT THROUGH



To whose counsel do I prefer to listen: the counsel of him

who presents my own cherished plans, or to the person who

presents God's plan for me?

"There is constant danger that professing* Christians will

come to think that in order to have influence with worldlings,

they must to a certain extent conform to the world. But though

such a course may appear to afford great advantages, it always

ends in spiritual

loss."—Prophets and Kings,

p. 570.

FURTHER STUDY



Jeremiah 28;

Prophets and Kings,

pp. 444-446.

Part 3

THE KING AND

A FALSE

PROPHET

"Is There Any Word From the Lord?"

LESSON 3

❑

Wednesday

October 15

Part 4

ZEDEKIAH'S

ATTITUDE

TOWARD

GOD'S WORD

What was Zedekiah's traditional attitude toward Jere-

miah's prophecies?

"But neither he [Zedekiah], nor his servants, nor the people

of the land, did hearken unto the words of the Lord, which he

spake by the prophet Jeremiah." Jer. 37:2.

"Zedekiah at the beginning of his reign was trusted fully by

the king of Babylon and had as a tried counselor the prophet

Jeremiah. By pursuing an honorable course toward the Baby-

lonians and by paying heed to the messages from the Lord

through Jeremiah, he could have kept the respect of many in

high authority and have had opportunity to communicate to

them a knowledge of the true God. Thus the captive exiles al-

ready in Babylon would have been placed on vantage ground

and granted many liberties; the name of God would have been

honored far and wide; and those that remained in the land of

Judah would have been spared the terrible calamities that

finally came upon

them."—Prophets and Kings,

p. 440.

What request did Zedekiah nevertheless present to Jere-

miah through two messengers? Verse 3.

In view of Zedekiah's reaction to Jeremiah's messages, his

request is at least interesting. The human mind is a puzzling

entity. Although it is capable of logical reasoning, we do not

always employ it in a rational way. The mind is under the direc-

tion of the will which sometimes chooses not to think from

cause to effect, or choose to pursue a reasonable line of

thought. Zedekiah's behavior appears illogical to us; neverthe-

less, many of us undoubtedly act in the same way, refusing to

heed God's voice or counsel to us, while we expect Him to

help us in our predicaments.

What was Jeremiah's reply to the king's request? Verses

7, 8.

The hope that the approach of the Egyptian army had raised

in the heart of the king and his people was quashed by God's

message to Zedekiah through Jeremiah. The king and the peo-

ple persisted in clinging to their own hopes, rather than heeding

the revealed will of God.

How inevitable was Judah's doom before the Babylonians?

Verse 10.

THINK IT THROUGH



Do you and I also, like Zedekiah, ask God for guidance,

help, and protection, while we deliberately refuse to comply

with His will on points that are dear to us? Note Prov. 28:9;

Ps. 66:18.

FURTHER STUDY



Jeremiah 37;

Prophets and Kings,

pp. 440-442, 453, 454.

"Is There Any Word From the Lord?"

LESSON 3



❑

Thursday

October 16

Part 5

JEWS SAFER

IN BABYLON

Why did God advise the people of Judah to surrender to

the Babylonians?

"And unto this people thou shalt say, Thus saith the Lord;

Behold, 1 set before you the way of life, and the way of

death. He that abideth in this city shall die by the sword, and

by the famine, and by the pestilence: but he that goeth out,

and falleth to the Chaldeans that besiege you, he shall live,

and his life shall be unto him for a prey." Jer. 21:8, 9.

In mercy to the people God asked them to surrender. In the

councils of heaven Jerusalem had filled its cup of iniquity. Its

destruction was determined. But its inhabitants might still save

their lives if they surrendered to the Babylonians.

Who was actually fighting against Jerusalem and stubborn

Judah? Verses 4-6.

"God has revealed in His law the principles that underlie

all true prosperity both of nations and of individuals. 'This is

your wisdom and your understanding,' Moses declared to the

Israelites of the law of God. 'It is not a vain thing for you; be-

cause it is your life.' Deuteronomy 4:6; 32:47. The blessings

thus assured to Israel are, on the same conditions and in the

same degree, assured to every nation and every individual un-

der the broad

heavens."—Education,

p. 174.

"The desolation of Jerusalem in the days of Jeremiah is a

solemn warning to modern Israel, that the counsels and ad-

monitions given them through chosen instrumentalities cannot

be disregarded with impunity."—Prophets

and Kings,

p. 417.

"I have been looking over the

Testimonies

given for Sab-

bathkeepers and I am astonished at the mercy of God and His

care for His people in giving them so many warnings, pointing

out their dangers, and presenting before them the exalted posi-

tion which He would have them occupy. If they would keep

themselves in His love and separate from the world, He would

cause His special blessings to rest upon them and His light to

shine round about them. Their influence for good might be felt

in every branch of the work and in every part of the gospel field.

But if they fail to meet the mind of God, if they continue to

have so little sense of the exalted character of ,the work as they

have had in the past, their influence and example will prove

a terrible

curse."—Testimonies,

vol. 2, p. 483.

"The professed follower of Christ must not be led by the

dictates of his own will; his mind must be trained to think

Christ's

thoughts."—Testimonies,

vol. 9, p. 88.

FURTHER STUDY



Testimonies, vol.

1, pp. 264-268;

Prophets and Kings,

pp.

455-461.

"Is There

Any

Word From the Lord?"

LESSON 3



❑

Friday

October 17

Part 6

THE WORD

FROM THE LORD

During the final siege of Jerusalem what did King Zede-

kiah again want to know?

"Then Zedekiah the king sent, and took him out: and the

king asked him secretly in his house, and said, Is there any

word from the Lord?" Jer.37:17.

Zedekiah wanted to know what was going to happen. To that

end he inquired from Jeremiah secretly without his counselors

and princes knowing about it. "The king dared not openly mani-

fest any faith in Jeremiah. Though his fear drove him to seek

information of him privately, yet he was too weak to brave the

disapprobation of his princes and of the people by submitting

to the will of God as declared by the prophet."—Prophets

and

Kings,

p. 455.

What was Jeremiah's answer from God to the king's in-

quiry? Jer. 37:17 (last part).

"From the court of the prison Jeremiah continued to advise

submission to the Babylonian rule. To offer resistance would

be to invite sure death."—Prophets

and Kings,

p. 455.

Zedekiah had a desire to follow God's will as unveiled to

him by the prophet. But he was weak in moral character and

did not have fortitude and moral stamina to stand up before his

counselors and the people who were thoroughly pro-Egyptian.

The leaders and the people hoped that through an alliance

with Egypt, Judah would still regain its independence and past

power and glory.

"Those who stand in defense of the honor of God and main-

tain the purity of truth at any cost will have manifold trials, as

did our Saviour in the wilderness of temptation. While those

who have yielding temperaments, who have not courage to

condemn wrong, but keep silent when their influence is needed

to stand in defense of the right against any pressure, may avoid

many heartaches and escape many perplexities, they will also

lose a very rich reward, if not their own souls. Those who are

in harmony with God, and who through faith in Him receive

strength to resist wrong and stand in defense of the right, will

always have severe conflicts and will frequently have to stand

almost alone. But precious victories will be theirs while they

make God their dependence. His grace will be their strength.

Their moral sensibility will be keen and clear, and their moral

powers will be able to withstand wrong influences. Their in-

tegrity, like that of Moses, will be of the purest character."—

Testimonies,

vol. 3, pp. 302, 303.

FURTHER STUDY



Fundamentals of Christian Education,

p. 125;

Counsels on

Sabbath School Work,

p. 28.

nut trim thing commanded

them, saying, Obey my voice, and

I will be your God, and ye shall be

my people: and walk ye in all the

ways that I have commanded you,

that it may be well unto you."

Jer.

7:23.

The Jews in the days of Jeremiah

were not irreligious; rather, they

were exceedingly religious. But "re-

ligion" is not synonymous with

Christianity or a living Christian ex-

perience. Most pagans are religious;

there is hardly any people—primi-

tive or highly cultured—who are not

religious. Man is a religious creature.

The Jews in Jeremiah's time were

diligent in practicing the forms of

religion. As a result of the reforma-

tion under Josiah, they gloried in the

temple (Jer. 7:4); they had the word

of God or the law (Jer. 8:8). But

possession of Solomon's beautiful

temple, or a church building, and

the Bible do not necessarily make

their possessors pleasing in the sight

of God. There is a difference be-

tween being a servant of God and

being religious or acting religious,

between personal piety and conven-

tional religious conduct. A true com-

mitment to God must touch the self,

must move a man in and from the

depths of his soul, and must unite his

most intimate being with his public

acts. If this is not the case, it may

be called religion, but it is not true

Christianity.

The Jews knew that God was to be

worshiped, but their religion con-

sisted in the mere offering of sacri-

fices and the observance of rituals,

rather than rectitude in personal liv-

ing. True religion embraces love in

dealing with one's neighbor and

righteousness in all the acts of life.

This type of religion is the most diffi-

cult for man to practice.

True religion makes innumerable

demands and inevitably excludes

much of what man holds most dear.

For this basic reason the people un-

der the leadership of the priests

rebelled against the stern religion

of Josiah's reformation. It took from

them the self-indulgence which

popular religion so freely granted

them, while it demanded obedience

to the moral law, abstinence from

sins of the flesh, and the practice of

social justice. Such a conception of

worship was altogether too narrow,

too restrictive, too prohibitory for

the Jews in Jeremiah's day.

The same conditions exist today.

Men seldom find fault with religion

so long as it confers benefits, lends

social respectability, and demands

only outward forms of worship. But

when it begins to infringe upon per-

sonal habits, demands austere mo-

rality, affects one's way of doing

business, and intrudes into one's

whole way of life, enthusiasm for it

often wanes. This was the condition

among God's people in the days of

Jeremiah.

"Religion is not to be confined to

external forms and ceremonies. The

religion that comes from God is the

only religion that will lead to God.

In order to serve Him aright, we

must be born of the divine Spirit.

This will purify the heart and re-

new the mind, giving us a new ca-

pacity for knowing and loving God.

It will give us a willing obedience

to all His requirements. This is true

worship. It is the fruit of the working

of the Holy Spirit."—The

Desire of

Ages,

p. 189.

LESSON OUTLINE

Zion Like a Woman,

Jer. 6:2.

Law of God With Judah,

Jer. 8:8.

Security in the Temple,

Jer. 7:4.

Practiced Circumcision,

Jer. 9:26.

Offerings,

Jer. 6:20.

Believed All Was Well,

Jer. 8:11.

LESSON 4 October 19-25

RELIGIOUS

PEOPLE

A Religious People

LESSON 4



❑

Sunday

October

Part 1

ZION LIKE

A WOMAN

What had God's people originally been like in His sight?

"I have likened the daughter of Zion to a comely and deli-

cate woman." Jer. 6:2.

Zion originally was the name of a part of Jerusalem. Later it

referred to all of Jerusalem and sometimes it is used to refer

to the whole nation. Hence "the daughter of Zion" here and

also in Micah 4:8 refers to God's redeemed people.

In both the Old and the New Testaments the church is often

portrayed under the symbol of a woman, "a virtuous woman

representing a pure church, a vile woman an apostate church."

—The Great Controversy,

p. 381.

At first Israel was aptly represented by a beautiful, pure

woman. Such a woman God found to be a suitable representa-

tion of His church.

In another figure of speech to what does Jeremiah compare

God's people during their wilderness days? Jer. 2:2, 3.

"In her youth Israel had responded to the wooing of God's

love. In poetic figure God is represented as the Lover and

Israel as His betrothed."—SDA

Bible Commentary,

on Jer. 2:2.

How does God, through Jeremiah, portray His people's

departure from Him? Jer. 3:20.

No neglect on God's part had caused His people's degener-

acy. His work for them had been noble and flawless. But through

their own choice degeneracy had set in.

"The unfaithfulness of the church to Christ in permitting her

confidence and affection to be turned from Him, and allowing

the love of worldly things to occupy the soul, is likened to the

violation of the marriage vow. The sin of Israel in departing

from the Lord is presented under this figure; and the wonder-

ful love of God which they thus despised is touchingly por-

trayed: 'I sware unto thee, and entered into a covenant with

thee, saith the Lord God, and thou becamest Mine.' And thou

wast exceeding beautiful and thou didst prosper into a king-

dom.... But thou didst trust in thine own beauty, and playedst

the harlot because of thy renown.'

"—The Great Controversy,

p. 381.

FURTHER STUDY



The Great Controversy,

pp. 381, 382.

A Religious People

LESSON 4

❑

Monday

October

Part 2

LAW OF GOD

WITH JUDAH

In what did the Jews, under the leadership of the priests

and false prophets, apparently trust as the source of their

security and wisdom?

"How do ye say, We are wise, and the law of the Lord is

with us?" Jer. 8:8 (first part).

Under the leadership of the priests and false prophets, the

Jews in Jeremiah's time did not pretend to have put aside the

law of God. Rather they confidently asserted that they had the

law of God among them. Indeed, Hilkiah the high priest had

discovered the book of Deuteronomy in the temple and brought

it to the attention of King Josiah. As a result of this, a formal

reformation and a return to the law had taken place.

The priests represented the people before God. They func-

tioned as spokesmen and mediators of the sacrificial system.

They led in worship. But the priests concerned themselves

largely with the ceremonies and rituals of the sanctuary. This

centered in public worship and in the maintenance of an

alleged right relationship between God and the people through

various offerings and other performances.

Despite the objections of the priests and prophets, what

charge did God level against them and the people at large?

Jer. 6:10, 19; 8:9; 9:13.

Previous to the reformation under Josiah, "through Huldah

the Lord sent Josiah word that Jerusalem's ruin could not be

averted. Even should the people now humble themselves before

God, they could not escape their punishment. So long had their

senses been deadened by wrongdoing that, if judgment should

not come upon them, they would soon return to the same sinful

course....

"But because the king [Josiah] had humbled his heart before

God, the Lord would acknowledge his promptness in seeking

forgiveness and

mercy."—Prophets and Kings,

p. 399.

THINK IT THROUGH



In what way may we pride ourselves in knowing the law

of God and yet not really keep it?

"Our standing before God depends, not upon the amount of

light we have received, but upon the use we make of what we

have. Thus even the heathen who choose the right as far as

they can distinguish it are in a more favorable condition than

are those who have had great light, and profess to serve God,

but who disregard the light, and by their daily life contradict

their profession."—The

Desire of Ages,

p. 239.

FURTHER STUDY



Counsels to Teachers,

pp. 11, 12.

A Religious People

LESSON 4



❑

Tuesday

October 21

Part 3

SECURITY IN

THE TEMPLE

Besides trusting in their possession of the law of God for

their security, in what else did the Jews place their confidence

for safety?

"Trust ye not in lying words, saying, The temple of the

Lord, The temple of the Lord, The temple of the Lord, are

these." Jer. 7:4.

The Jews felt secure from all calamity since they had the

temple of Solomon, the dwelling place of God, among them.

"Theirs was a formal religion that was satisfied to substitute

external conformity for inner righteousness and truth. They

deceived themselves into thinking that because they had the

Temple of Jerusalem they had the guarantee of the divine pres-

ence and favor and a defense against harm."—SDA

Bible Com-

mentary,

on Micah 3:11.

Into what had the Jews in their ritualistic worship changed

the temple, and what did God propose to do to the temple

because of their wickedness? Jeremiah 7:10-14.

Shiloh, about 18 miles north of Jerusalem, was the place

where the tabernacle had first been erected upon Israel's

occupation of the Promised Land. "The ark remained at Shiloh

for three hundred years, until, because of the sins of Eli's

house, it fell into the hands of the Philistines, and Shiloh was

ruined. The ark was never returned to the tabernacle here, the

sanctuary service was finally transferred to the temple at Jeru-

salem, and Shiloh fell into insignificance. There are only ruins

to mark the spot where it once stood. Long afterward its fate

was made use of as a warning to Jerusalem."—Patriarchs

and

Prophets,

p. 514.

THINK IT THROUGH



What is the modern equivalent of trusting in the temple

as evidence of God's favor and presence? What lessons do

you see in Judah's temple trusting?

"From eternal ages it was God's purpose that every created

being, from the bright and holy seraph to man, should be a

temple for the indwelling of the Creator. Because of sin, hu-

manity ceased to be a temple for God. Darkened and defiled

by evil, the heart of man no longer revealed the glory of the

Divine One. But by the incarnation of the Son of God, the pur-

pose of Heaven is fulfilled. God dwells in humanity, and through

saving grace the heart of man becomes again His temple. God

designed that the temple at Jerusalem should

a continual

witness to the high destiny open to every soul."—The

Desire of

Ages,

p. 161.

FURTHER STUDY



The Desire of Ages,

pp. 161-165;

Patrirachs and Prophets,

p. 343.

A Religious People

LESSON 4



❑

Wednesday

October 22

Part 4

PRACTICED

CIRCUMCISION

"And all the house of Israel are uncircumcised in the

heart." Jer. 9:26.

Compare Jer. 6:10; 4:4; Deut. 30:6.

The Jews were set apart from the surrounding nations. One

distinguishing feature of this separateness was circumcision,

which God gave as a sign to Abraham and his descendants. To

Abraham it was given as "a seal of the righteousness of the

faith which he had yet being uncircumcised." Rom. 4:11. It

was a sign of the covenant that God entered into with Abraham.

During the history of Israel, when had the males in Israel

not been circumcised according to the Lord's direction? Joshua

5:5.

"In the rebellion at Kadesh they had rejected God, and God

had for the time rejected them. Since they had proved unfaith-

ful to His covenant, they were not to receive the sign of the

covenant, the rite of circumcision."—Patriarchs

and Prophets,

p. 406.

What command did God give to Joshua after Israel had

crossed the Jordan River? Joshua 5:2.

"A short distance from Jordan the Hebrews made their first

encampment in Canaan. Here Joshua 'circumcised the children

of Israel;' and the children of Israel encamped in Gilgal, and

kept the Passover.' The suspension of the rite of circumcision

since the rebellion at Kadesh had been a constant witness to

Israel that their covenant with God, of which it was the ap-

pointed symbol, had been

broken."—Patriarchs and Prophets,

p. 485.

Because the circumcision of the Jews was of no avail,

what did God through Jeremiah say He would do with them?

Jer. 9:25.

Circumcision came to be a cultural symbol, rather than a

personal sign of commitment to God's will. To the Jews in

Jeremiah's day it had, in most instances, become an entirely

physical act and state rather than a sign of the particular Jew's

loyalty and devotion to God and His ways, as it had been in

the case of Abraham. Thus there was no difference between

them and the heathen, and they would together reap punish-

ment from God.

THINK IT THROUGH



What is the Christian counterpart to Jewish circumcision,

and what implications do you see in this lesson for church

members today?

FURTHER STUDY



Patriarchs and Prophets,

p. 138; SDA

Bible Commentary,

vol.

2, on Josh. 5:1-11.

3-A.Q.-4-75

A Religious People

LESSON 4



❑

Thursday

October 23

Part 5

OFFERINGS

In their apostasy what were the Jews still practicing in

connection with their temple worship?

"To what purpose cometh there to me incense from Sheba,

and the sweet cane from a far country? your burnt offerings

are not acceptable, nor your sacrifices sweet unto me." Jer.

6:20.

That the Jews were faithfully burning incense and bringing

animal offerings to the temple is clear. Although Jeremiah 7:21,

22 can be interpreted two ways; the prophet is not invalidating

the sacrificial system. This is evident from other verses like

Jeremiah 17:26; 33:11, 17, 18. He is only trying to impress upon

the ritualistically correct Jews the worthlessness of external

obedience apart from holiness of heart. At best a sin offering

or a trespass offering was only an admission of failure and

recognition of the need for a sinless substitute.

What did the prophets teach about animal offerings?

1 Sam. 15:22; Isa. 1:11; Micah 6:7.

" `To obey is better than sacrifice.' The sacrificial offerings

were in themselves of no value in the sight of God. They were

designed to express on the part of the offerer penitence for sin

and faith in Christ and to pledge future obedience to the law

of God. But without penitence, faith, and an obedient heart,

the offerings were

worthless."—Patriarchs and Prophets,

p. 634.

How does the prophet Micah sum up the desires of God

with reference to His people? Micah 6:8.

"The many sacrifices of the Jews and the flowing of blood

to atone for sins for which they felt no true repentance was ever

repugnant to God. He spoke through Micah saying, [Micah

6:6-8 quoted]."—Ellen G. White Comments,

SDA Bible Com-

mentary,

vol. 4, p. 1174.

THINK IT THROUGH



How may we today, without ceremonial offerings like those

of the Jews, engage in worthless religious services?

"Costly gifts and a semblance of holiness cannot win the

favor of God. He requires for His mercies a contrite spirit, a

heart open to the light of truth, love and compassion for our

fellow men, and a spirit refusing to be bribed through avarice

or self-love. The priests and rulers were destitute of these es-

sentials to God's favor, and their most precious gifts and

gorgeous ceremonies were an abomination in His eyes."—Ellen

G. White Comments,

SDA Bible Commentary,

vol. 4, p. 1174.

FURTHER STUDY



Jer. 7:1-15;

The Story of Redemption,

pp. 50, 51.

A Religious People

LESSON 4



Frid

❑

October 24

Part 6

BELIEVED

ALL WAS WELL

"For they have healed the hurt of the daughter of my

people slightly, saying, Peace, peace; when there is no peace."

Jer. 8:11.

The religious leaders and the false prophets assured the

Jews in the days of Jeremiah that all was well. This concept is

comprehended in the Hebrew word

shalom,

from which the

word "peace" is translated in the above verse.

Shalom

was

used to describe far more than absence of war and was "fre-

quently used to comprehend all the good things of life.

Shalom

has been defined as meaning not only 'peace,' but also 'com-

pleteness,' prosperity,"welfare,"health,"friendship,'

etc."

—SDA Bible Commentary,

on Jer. 6:14.

What was the thinking and conviction of the people of

Judah regarding their own moral state? Jer. 2:35. See also

Jer. 5:31.

The Jews were not conscious of any guilt before God. Had

not good King Josiah through his religious reformation rectified

any mistakes and made amends for any sins that his grand-

father Manasseh and his father Amon had made and perpet-

uated? They were sure that they deserved God's grace.

At what did the unfortunate Jews express their amaze-

ment? Jer. 5:19 (first part); 16:10.

In sheer astonishment they would ask, "When you tell .this

people all these things they will ask you, 'Why has the Lord

decreed that this great disaster is to come upon us? What

wrong have we done? What sin have we committed against the

Lord our God?' " Jer. 16:10, NEB.

Theirs was the common justification, What wrong have we

done? That very question itself, common though it may be even

among us, puts the emphasis on the wrong place. Stress should

not be placed on what is wrong with something. If there is

nothing wrong with what we do, we still have done nothing

right. Such an attitude is negative at best. Neither does a corpse

do anything wrong.

In which respect is the attitude of the Jews in Jeremiah's

day similar to the Laodicean attitude expressed in Revelation

3:17?

"There is nothing so offensive to God or so dangerous to the

human soul as pride and self-sufficiency. Of all sins it is the

most hopeless, the most incurable."—Christ's

Object Lessons,

p. 154.

FURTHER STUDY



The Great Controversy,

378;

Testimonies,

vol. 4, pp. 87-89.

3 -A.Q.-4-'75

LESSON 5 October 26-November 1

GOD'S

PEOPLE ON

TRIAL

"Thus saith the Lord of hosts, the

God of Israel, Amend your ways and

your doings, and I will cause you to

dwell in this place." Jer.

7:3.

In two great discourses or sermons

Jeremiah points out the shortcom-

ings of his people. The first one, or

possibly two as may be indicated by

Jeremiah 2:1 and 3:6, covers chap-

ters two through six. This sermon

was given during the reign of Josiah.

See Jer. 3:6; 1:2. The second (or

third) one, the so-called Temple Ser-

mon, covers chapters seven through

ten.

In the first discourse, or series of

prophetic oracles, the prophet shows

that Israel's history has been one of

continuous unfaithfulness toward

God ever since they entered the

Promised Land. Israel deserted her

God and upon her entry into

Canaan began to worship the false

gods of the Canaanites. See Jer.

2:4-8. These chapters present a

historical survey and point back to

the sinful experience of Israel. But

every indictment, made by God pre-

viously, also had application to

Judah in Jeremiah's day. Judah had

not changed its ways for the better

but continued in the God-forgetful

sinfulness of their forefathers, as is

plainly stated in the latter part of

the discourse.

The first part of the Temple Ser-

mon (Jer. 7 to 10) is in content very

similar to Jeremiah 26. If it is based

on the same presentation by the

prophet, which appears likely, then

it was first given in the early part

of Jehoiakim's reign. See Jer. 26:1;

cf.

Prophets and; Kings,

pp. 412-415.

This sermon applied specifically,

to Judah in the days of Jeremiah.

But even here God's people or the

Jews were occasionally addressed as

Israel as for instance in Jeremiah

10:1 and also occasionally through-

out the remainder of the book, since

•

the Jews in Jeremiah's day were the

remnant of the original nation of

Israel.

LESSON OUTLINE

Israel and Judah Changed Gods,

Jer. 2:11.

Spiritual and Literal Adultery,

Jer. 2:18.

Abominations Practiced,

Jer. 7:31.

Total Moral Degradation,

Jer. 2:5.

Ebed-melech, the Ethiopian,

Jer. 38:7-13.

The Rechabites, Jer. 35:5, 6.

God's People on Trial

LESSON 5



❑

Sunday

October 26

Part 1

ISRAEL AND

JUDAH

CHANGED GODS

FURTHER STUDY

What indictment did God bring against His people?

"Hath a nation changed their gods, which are yet no gods?

but my people have changed their glory for that which doth

not profit." Jer. 2:11.

God's professed people, Israel, early changed their gods

and worshiped both their own gods of gold and heathen idols.

At Sinai they made and worshiped a golden calf (see Ex. 32:1-6);

in the Shittim valley across Jordan from Jericho on the very

borders of the Promised Land Israel worshiped the gods of the

Moabites. See Num. 25:1, 2. In spite of this departure "In every

age, . . . because of His infinite love for the erring, God has

borne long with the rebellious, and has urged them to forsake

their course of evil and return to

Him."—Prophets and Kings,

pp. 324, 325.

How did the loyalty of the heathen nations compare with

Judah's loyalty to God? Jer. 2:11.

"Only in extraordinary cases would an idolatrous nation dis-

card its ancestral religion. Even today many adherents of

heathen religions are truer to their gods than are nominal Chris-

tians to the one true God."—SDA

Bible Commentary,

on Jer.

2:11.

As God's ancient people turned away from the Lord, how

deep did they sink? Jer. 2:33.

"Judah had become so vile that even wicked women could

learn from her. The wickedness of God's chosen people not

only confirmed the heathen in their idolatry but also taught

them new ways of practicing

it."—SDA Bible Commentary,

Jer. 2:33.

"Israel's sin at Beth-peor brought the judgments of God

upon the nation, and though the same sins may not now be

punished as speedily, they will as surely meet retribution. 'If

any man defile the temple of God, him shall God destroy.'

1 Corinthians 3:17. Nature has affixed terrible penalties to these

crimes,—penalties which, sooner or later, will be inflicted upon

every transgressor. It is these sins more than any other that

have caused the fearful degeneracy of our race, and the weight

of disease and misery with which the world is cursed. Men

may succeed in concealing their transgression from their fellow

men, but they will no less surely reap the result, in suffering,

disease, imbecility, or death. And beyond this life stands the

tribunal of the judgment, with its award of eternal penalties."

—Patriarchs and Prophets,

p. 461.

Patriarchs and Prophets,

pp. 543-461.

God's People on Trial

LESSON 5



❑

Monday

October

Part 2

SPIRITUAL

AND LITERAL

ADULTERY

How had God's chosen people repeatedly tried to bolster

their political position among the nations?

"And now what hast thou to do in the way of Egypt, to

drink the waters of Sihor? or what hast thou to do in the way

of Assyria, to drink the waters of the river?" Jer. 2:18.

Earlier prophets (see Isa. 30:1-7; Hosea 5:13; 7:11, 16; 12:1)

had warned God's people against alliances with heathen na-

tions. "But instead of turning away from those practices which

had brought weakness to the kingdom [of Israel], they con-

tinued in iniquity, flattering themselves that when occasion

arose, they would attain to the political power they desired by

allying themselves with the heathen."—Prophets

and Kings,

p. 280.

"It was by departure from the Lord, and alliance with the

heathen, that the Jewish church became a harlot."—The

Great

Controversy,

p. 382.

What often accompanied the worship of heathen deities?

Jer. 2:20; 5:7; 9:2.

While God condemned Judah's worship of heathen gods as

adultery in a spiritual sense, the rites of these false religions

frequently included literal adultery with "holy" priestesses in

groves consecrated to the god.

Although Judah had observed the idolatry of Israel and

its resultant Assyrian captivity, what did the Jews still do?

Jer. 3:6-9.



THINK IT THROUGH



What is an idol? Is it possible that even today we might

be worshiping idols? How?

Ellen G. White wrote about the Seventh-day Adventists back

in 1865: "They have other gods before the Lord. Their taste,

their appetite, is their god; and when the ax is laid at the root

of the tree and those who have indulged their depraved appe-

tites at the expense of health are touched, their sin pointed

out, their idols shown them, they do not wish to be convinced;

and although God's voice should speak directly to them to

put away those health-destroying indulgences, some would

still cling to the hurtful things which they love. They seem

joined to their idols, and God will soon say to His angels: Let

them

alone."—Testimonies, vol.

1, p. 486.

"They [some men and women] worship their earthly treasure,

as the ignorant heathen does his idols."—Testimonies,

vol.

p. 477.



FURTHER STUDY



"Asherah," "Grove" in

SDA Bible Dictionary,

pp. 81, 82,

426;

Counsels to Teachers,

pp. 237, 238;

Testimonies,

vol. 6,

pp. 450, 451.

God's People on Trial

LESSON 5



❑

Tuesday

October 28

Part 3



What abominable practice of worship had God's people

ABOMINATIONS

adopted from their heathen neighbors?

PRACTICED

"And they have built the high places of Tophet, which is

in the valley of the son of Hinnom, to burn their sons and

their daughters in the fire; which I commanded them not,

neither came it into my heart." Jer. 7:31.

The valley of Hinnom was southwest of Jerusalem. During

the time of the kingdom of Judah the valley became identified

with the worship of Molech.

"To put an end to these abominations Josiah 'defiled' the

valley (2 Kings 23:10, 14), making it, according to tradition, the

receptacle of carcasses and filth. . . .

"The sacrificing of children formed part of the idolatrous

worship of the Phoenicians, Moabites, Ammonites, and others.

This horrid practice was taken over by Ahaz ... and Manasseh.

. . . It is not certain whether the children were burned alive

or first slain. Since they were offered to Molech as a burnt offer-

ing (see Jer. 19:5; Eze. 16:20, 21), it has been argued that the

children were first slain."—SDA

Bible Commentary,

on Jer. 7:31.

Before their entry into the Promised Land, God had strictly

forbidden His people to engage in these idolatrous rites under

severe penalties. See Lev. 18:21; 20:1-5; Deut. 12:31; 18:9, 10.

For this and other abominations the Canaanites were dispos-

sessed.

What would be the result of God's own people descending

to these idolatrous practices? Jer. 19:4-9.

"Children are not to be trained to be the devotees of society.

They are not to be sacrificed to Molech, but they are to become

members of the Lord's family. Parents are to be filled with the

compassion of Christ, that they may work for the salvation of

the souls that are placed under their influence. They are not to

have their minds all engrossed in the fashions and practices of

the world. They are not to educate their children to attend par-

ties and concerts and dances, to have and attend feasts, be-

cause after this manner the Gentiles

walk."—Child Guidance,

p. 181.

FURTHER STUDY



SDA Bible Commentary, vol.

1, p. 1119, or

Spiritual Gifts,

vol. 3, pp. 303, 304;

Prophets and Kings,

p. 57.

God's People on Trial

LESSON 5



11] Wednesday

October

Part 4

TOTAL MORAL

DEGRADATION

What challenging rhetorical question does God address to

His people in view of their departure from His will for them?

"Thus saith the Lord, What iniquity have your fathers

found in me, that they are gone far from me, and have walked

after vanity, and are become vain?" Jer. 2:5.

Against the background of the original purity and intimacy

of the bride's relationship to a loyal husband (verse 2), the

present state of degeneration of that relationship into infidelity,

adultery, and harlotry appears incomprehensible.

What charge of basic corruption does God repeatedly make

against His people? Jer. 5:2, 31; 6:13; 7:8; 8:5, 6; 9:5, 8.

Lying—falsehood, deceit, guile, et cetera—is a foundational

sin. There is hope for a thief, an adulterer, a Sabbath breaker,

and other violators of God's law, if they are truthful. Such

persons can be helped and rebuilt into rectitude. But a liar who

covers his fault cannot be redeemed, because he will not admit

to reality. He refuses to see things as they are. Lying is the

very antithesis of the nature of God, who is truth. See John

14:17; 1 John 5:6. Consequently any type of lying or dishonesty

—unconfessed and unrepented—will make us unfit for heav-

enly companionship. See Rev. 21:27; 22:15.

What were some other sins rampant among God's pro-

fessed people in the days of Jeremiah? Jer. 3:2; 6:28.

The spiritual life of God's people had bectme utterly de-

graded.

What would result from Judah's sinfulness? Jer. 7:32-34.

Spiritual degradation with self-deception had advanced so

far that nothing short of the great calamity seen by Jeremiah

in vision coming from the north would open their eyes to reality.

"Truth is of God; deception in all its myriad forms is of

Satan, and whoever in any way departs from the straight line

of truth is betraying himself into the power of the wicked one.

Those who have learned da

rkness.'

Christ will 'have no fellowship with

the unfruitful works of darkness.' Ephesians 5:11. In speech,

as in life, they will be simple, straightforward and true, for they

are preparing for the fellowship of those holy ones in whose

mouth is found no guile."—Prophets

and Kings,

p. 252.

FURTHER STUDY



Child Guidance,

pp. 150, 151.

God's People on Trial

LESSON 5



❑

Thursday

October

Part 5

EBED-MELECH,

THE ETHIOPIAN

How had the eunuch Ebed-melech manifested his loyalty to

God amid the apostate Jews? Jer. 38:7-13.

Ebed-melech was a stranger by race in Jerusalem. He was

an Ethiopian in the service of King Zedekiah at the court. Ac-

cording to ordinary human considerations, a man in that station

would conform to the sentiments of the court and the country

in which he lived and served.

But higher considerations than timeserving ruled this man.

He trusted not in man; God Himself through Jeremiah testified

of him, "Thou hast put thy trust in me." Jer. 39:18. Thus he was

a servant of God, and he was unafraid and boldly went to the

king and presented Jeremiah's predicament to him, after the

princes had put the prophet into the dungeon, which was really

a muddy cistern.

To Jeremiah in his apparently futile ministry to his people,

Ebed-melech's faithfulness must have been a source of encour-

agement. As the ministry of Jesus was drawing to a close and

His chosen people rejected Him as their Saviour, a group of

Greeks sought Him. See John 12:20-22;

The Desire of Ages,

p. 621. As Jesus saw the request of the Greeks as "an earnest

of the results of His great sacrifice," so Jeremiah through

Ebed-melech realized that at least some, although heathen,

would accept the call to repentance and salvation.

Just before Jerusalem fell to the Babylonians and King

Zedekiah was taken captive, what message came to Jeremiah

concerning Ebed-melech? Jer. 39:15-18.

"Because of his loyalty toward Jeremiah, God promises the

Ethiopian that his life will be spared from 'the hand of the

princes of Judah, who were angered by his action regarding

the prophet (ch. 38:7-13), and that he will 'not fall by the

sword' (ch. 39:18) of the Babylonians, since Jeremiah will un-

doubtedly intercede for him."—SDA

Bible Commentary,

Jer. 39:17.

"Whatever may be their profession, it is only those who are

world servers at heart that act from policy rather than principle

in religious things. We should choose the right because it is

right, and leave consequences with God. To men of principle,

faith, and daring, the world is indebted for its great reforms.

By such men the work of reform for this time must be carried

forward."—The

Great Controversy,

p. 460.

Jeremiah 38, 39.

FURTHER STUDY

God's People on Trial

LESSON 5



❑

Friday

October 31



Part 6



To what test did Jeremiah submit the Rechabites?

THE RECHABITES



"And I set before the sons of the house of the Rechabites

pots full of wine, and cups, and I said unto them, Drink ye

wine. But they said, We will drink no wine: for Jonadab the

son of Rechab our father commanded us, saying, Ye shall

drink no wine, neither ye, nor your sons for ever." Jer. 35:5, 6.

The Rechabites were a faithful remnant in Judah. They were

descendants of Jonadab who was associated with Jehu in

his destruction of the descendants of Ahab. See 2 Kings 10:

15-17. From Jonadab they had received strict principles of

living that they still loyally adhered to after more than 200

years.

"To illustrate the importance of yielding implicit obedience

to the requirements of God, Jeremiah gathered some Recha-

bites in to one of the chambers of the temple and set wine

before them, inviting them to drink. As was to have been ex-

pected, he met with remonstrance and absolute refusal."—

Prophets and Kings,

p. 423.

What contrast did the Rechabites present to the Jews in

general in Jeremiah's time? Jer. 35:12-14.

"God sought thus to bring into sharp contrast the obedience

of the Rechabites with the disobedience and rebellion of His

people. The Rechabites had obeyed the command of their

father and now refused to be enticed into transgression. But

the men of Judah had hearkened not to the words of the Lord,

and were in consequence about to suffer His severest judg-

ments."—Prophets

and Kings,

p. 424.

THINK IT THROUGH



In what particular ways do we today need to realign our

lives in order to be in harmony with God's will?

"If the directions of a good and wise father, who took the

best and most effectual means to secure his posterity against

the evil of intemperance, were to be so strictly obeyed, God's

authority should be held in as much greater reverence as He

is holier than man. He is our Creator and commander, infinite



power and terrible in judgment. In mercy He employs

° a

variety of means to bring men to see and repent of their sins.

If they will continue to disregard the reproofs He sends them,

and act contrary to His declared will, ruin must follow; for

God's people are kept in prosperity only by His mercy, through

the care of His heavenly messengers. He will not uphold and

guard a people who disregard His counsel and despise His

reproofs."—Testimonies, vol. 4, pp. 175, 176.



FURTHER STUDY



Prophets and

Kings, pp. 423, 424; Testimonies, vol. 4, pp.

174-176.

"Thy words were found, and I did

eat them; and thy word was unto

me the joy and rejoicing of mine

heart: for I am called by thy name,

0 Lord God of hosts." Jer. 15:16.

During the last half of the seventh

century B.C. God had several mes-

sengers in the kingdom of Judah.

Nahum announced the destruction

of Assyria because of its sinfulness.

This served as a warning also to

Judah in her departure from God.

Habakkuk specifically prophesied

that the Chaldeans or the Neo-Baby-

Ionians would overrun Judah be-

cause of its sins. Zephaniah likewise

exhorted Judah to repentance and

change of its ways lest it perish in

its God-forgetfulness.

"The silent yet powerful influ-

ences set in operation by the mes-

sages of the prophets regarding the

Babylonian Captivity did much to

prepare the way for a reformation

that took place in the eighteenth

year of Josiah's reign. This reform

movement, by which threatened

judgments were averted for a sea-

son, was brought about in a wholly

unexpected manner through the dis-

covery and study of a portion of

Holy Scripture that for many years

had been strangely misplaced and

lost."—Prophets

and Kings,

p. 392.

From the very beginning of his

reign Josiah "did that which was

right in the sight of the Lord."

2 Kings 22:2. When he was sixteen

years old, in the eighth year of his

reign, the young king began to seek

the Lord: four years later he began

to purge his country of idolatry. See

2 Chron. 34:3. Under this influence

Jeremiah grew up. The following

year Jeremiah was called to the

prophetic office in the thirteenth

year of Josiah's reign. Five years

later Hilkiah the high priest found

the book of the law in the temple.

This prompted the king to initiate

a thorough religious reform through-

out both Judah and Israel. In this

he was aided by the prophetess

Huldah. See 2 Kings 22:14.

The king read the book of the

law, Deuteronomy, in the hearing

of the leaders and the people. See

2 Kings 23:1-3. "The royal reader

was deeply affected, and he de-

livered his message with the pathos

of a broken heart. His hearers were

profoundly moved. The intensity of

feeling revealed in the countenance

of the king, the solemnity of the

message itself, the warning of judg-

ments impending—all these had

their effect, and many determined

to join with the king in seeking

forgiveness."—Prophets

and Kings,

p. 400.

Without a doubt Josiah's devotion

to God and the renewal of the cove-

nant entered into by king and peo-

ple made a deep impression upon

Jeremiah's mind. The book that be-

came the king's guide in religious

reform became Jeremiah's inspira-

JERMIA1+

AND NE

WORD

tion and joy.

Before Jeremiah taught the knowl-

edge of God to the people of Judah,

his own heart had been saturated by

its messages and brought into full

harmony with God. Its principles

became the basis of his religious

teachings and practice. Jeremiah was

deeply influenced by concepts from

the book of Deuteronomy; his quo-

tations or allusions to Deuteronomy

are more frequent than to any other

books; no other prophet or Bible

writer harks back so frequently to

Deuteronomy as does Jeremiah.

Jeremiah steeped himself in its

teachings. To him they became "the

joy and rejoicing" of his heart. This

familiarity and love for the Written

Word made Jeremiah readily sus-

ceptible to God's personal messages

to him.

LESSON OUTLINE

God's Word Came to Jeremiah,

Jer. 2:1.

Jeremiah Finds the Word,

Jer. 15:16.

Tried to Flee From the Word,

Jer. 20:7, 8.

The Word, a Fire Within Him,

Jer. 20:9.

Urges Sabbath Reform,

Jer. 17:19-22.

God's People Rejected the

Word, Jer. 6:10.

Jeremiah and the Word

LESSON 6



❑

Sunday

November 2



Part 1



How does Jeremiah ordinarily introduce his messages or

GOD'S WORD

sermons?



CAME TO



"Moreover the word of the Lord came to me, saying." Jer.

JEREMIAH

2:1

In chapter 1 alone Jeremiah mentions seven times that he

was not speaking his own words but only presenting what had

been given him by God (see verses 2, 4, 7, 9, 11, 13, and 14).

In introducing his first message in chapter 2 he again makes

clear that the words he is going to speak are not his words

but God's.

How is the intimacy between God and Jeremiah revealed?

Jer. 12:1.

Jeremiah does not limit himself to the mechanical proclama-

tion of the messages God conveys to him. He feels free to dis-

cuss problems with God that he fails to understand and to

argue propositions with his heavenly Parent that perplex and

trouble him. In other words he levels with God. This is an in-

dication of his intimate friendship with God.

What intimate, personal advice did God give Jeremiah?

Jer. 16:1, 2.

God's restriction on Jeremiah touches the very vitals of

human life and desire. Jeremiah learns God's will for him. As

a committed believer he chooses to obey God's will rather

than follow his natural human inclinations.

"Vss. 1-9 clearly document the prophet's loneliness, here

spelled out in biographical detail. Like Paul, Jeremiah refrains

from marriage 'for the present distress' (I Cor. 7:26). So as-

sured is Jeremiah of the coming catastrophe and of his pro-

phetic mission that he forgoes the desirable and normal plea-

sures of family and home. So universal is the calamity bearing

down upon the people that he will not . . . [beget] children to

suffer its outrages."—The

Interpreter's Bible,

vol. 5, p. 946.

THINK IT THROUGH



How does God's word come to us today?

"God's work of refining and purifying must go on until His

servants are so humbled, so dead to self, that, when called into

active service, their eye will be single to His glory. He will then

accept their efforts; they will not move rashly, from impulse;

they will not rush on and imperil the Lord's cause, being slaves

to temptations and passions, and followers of their own carnal

mind set on fire by Satan. Oh, how fearfully is the cause of God

marred by man's perverse will and unsubdued temper! How

much suffering he brings upon himself by following his own

headstrong passions!"—Testimonies, vol. 4, p. 86.

FURTHER STUDY



The Desire of Ages,

p. 668.

Jeremiah and the Word

LESSON 6



❑

Monday

November

"Thy words were found, and I did eat them; and thy word

was unto me the joy and rejoicing of mine heart: for I am

called by thy name, 0 Lord God of hosts." Jer. 15:16.

God desires to speak to every individual. Very seldom, how-

ever, does He speak to men in an audible voice as He appar-

ently did often to Jeremiah. But He longs to speak to us through

His Written Word, His providences, through other people, and

through His Holy Spirit.

But God's speaking does not necessarily imply that we hear.

God is constantly trying to speak to us, but it is necessary for

us to be close to Him in order that we might hear and under-

stand. Jeremiah's closeness to God consequently enabled him

both to hear and to understand God's word to him. Neither is

it sufficient to hear God's voice speaking to us through different

media. It is possible to hear words but fail to understand. The

message conveyed must register in our personal understanding

of it. Jeremiah did not merely hear God's voice and message;

he understood it and accepted it. He also brought his will into

conformity to God's will and obeyed God.

As Jeremiah found the word of God, what did he do with

it? Verse 16 (first part).

Eating the word symbolizes, not merely reading the word,

but taking it into the mind and meditating upon it. As food

eaten is useless unless one's digestive organs can prepare it

for assimilation by the blood, so the word of God is also useless

unless it is taken into the mind and becomes a subject for

meditation. As the nutrients of digested food are assimilated

by the blood and carried to different parts of the body to be

used either as building material or energy, so the word, pre-

pared by meditation, will be implemented in actions and deci-

sions of daily life.

As Jeremiah ate and digested the word, how did he react

to it? Verse 16 (middle part).

As he symbolically ate the word, it became the joy and re-

joicing of his heart. He embraced God's word with love.

"Let not the days pass by and precious opportunities be

lost of seeking the Lord with all the heart and mind and soul.

If we accept not the truth in the love of it, we may be among

the number who will see the miracles wrought by Satan in

these last days, and believe them. Many strange things will

appear as wonderful miracles, which should be regarded as

deceptions manufactured by the father of

lies."—Selected Mes-

sages,

bk. 2, p. 53.

FURTHER STUDY



Christ's Object Lessons,

"The Sower Went Forth to Sow,"

pp. 43-52.

Part 2

JEREMIAH

FINDS THE

WORD

Jeremiah and the Word

LESSON 6



❑

Tuesday

November 4

Part 3

TRIED TO

FLEE FROM

THE WORD

As Jeremiah contemplated the opposition and rebuffs his

message aroused, what was he tempted to believe?

"0 Lord, thou hast deceived me, and I was deceived: thou

art stronger than I, and hast prevailed: I am in derision daily,

every one mocketh me. For since I spake, I cried out, I cried

violence and spoil; because the word of the Lord was made a

reproach unto me, and a derision, daily." Jer. 20:7, 8.

Jeremiah had just spent a night of pain and humiliation in

the stocks. He was tired and prone to be discouraged. See

verses 2 and 3.

When God called Jeremiah to the prophetic office, He had

promised to defend and protect him. See ch. 1:18, 19. On this

occasion this promise had apparently not been fulfilled. This

perplexed Jeremiah. The temptation assailed him that a de-

monic spirit had deceived him, since the word of the Lord was

made a reproach unto him and a daily derision.

Facing these adversities and haunting doubts, what did

Jeremiah decide to do? Jer. 20:9 (first part).

Jeremiah was not the last one trying to flee from his gospel

commission. John Mark left it temporarily because he failed

to endure the hardships encountered. See Acts 13:13. The

apostle Paul preached since necessity was laid upon him. See

1 Cor. 9:16.

Luther confessed, "Nothing is keeping me in the ministry

of the Word except my obedience to the will of another, namely,

the will of God. Of my own free will I would never have gone

into it or remained in it, so great is my

awe!"—Luther's Works

(Saint Louis: Concordia Publishing House, 1958), vol. 14, p.

281.

THINK IT THROUGH



In what ways am I shunning God's will for me, because it

appears too difficult or impossible?

"The Duke of Wellington was once present where a party of

Christian men were discussing the possibility of success in

missionary effort among the heathen. They appealed to the

duke to say whether in his judgment such efforts were likely

to prove a success commensurate to the cost. The old soldier

replied:

"'Gentlemen, what are your marching orders? Success is

not the question for you to discuss. If I read your orders aright,

they run thus, "Go ye into all the world, and preach the gospel

to every creature." Gentlemen, obey your marching orders.' "

—Gospel Workers,

p. 115.

FURTHER STUDY



Gospel Workers,

pp. 111-116.

Jeremiah and the Word

LESSON 6



❑

Wednesday

November 5

Part 4

THE WORD

A FIRE

WITHIN HIM

How was Jeremiah affected when he tried to refrain from

preaching God's message?

"But his word was in mine heart as a burning fire shut up

in my bones, and I was weary with forbearing, and I could

not stay." Jer. 20:9.

Jeremiah thought he would free himself from the divine com-

mission he had received. He had taken all he could endure of

humiliation, of scorn, and of mockings; he did not want to be

a laughingstock any longer. He resolved to proclaim the word

no more. But to his utter amazement he found he was unable

to leave his prophetic ministry. He was a captive of the word

of God.

What promise had God earlier given Jeremiah as to the

effectiveness of his words in contradiction to the words of the

false prophets? Jer. 5:14.

God's words through Jeremiah were not to be lightly dis-

counted, although now laughed at by the people. "Instead of

proving to be wind, God's word in the mouth of Jeremiah is

represented as becoming a fire that would suddenly and irre-

sistibly consume the scoffers as fire consumes dry wood (see

Jer. 1:9, 10; 23:29; cf. Ps. 83:14, 15; Isa. 9:18,

19)."—SDA

Bible Commentary,

on Jer. 5:14.

"It is time that the watchmen upon the walls of Zion under-

stood the responsibility and sacredness of their mission. They

should feel that a woe is upon them if they do not perform the

work which God has committed to them. If they become un-

faithful, they are endangering the safety of the flock of God,

endangering the cause of truth, and exposing it to the ridicule

of our

enemies."—Testimonies, vol.

1, p. 379.

"God will move upon men in humble positions to declare

the message of present truth. Many such will be seen hastening

hither and thither, constrained by the Spirit of God to give the

light to those in darkness. The truth is as a fire in their bones,

filling them with a burning desire to enlighten those who sit in

darkness. Many, even among the uneducated, will proclaim the

word of the Lord. Children will be impelled by the Holy Spirit

to go forth to declare the message of heaven. The Spirit will

be poured out upon those who yield to His promptings. Casting

off man's binding rules and cautious movements, they will join

the army of the

Lord."—Testimonies, vol.

7, pp. 26, 27.

FURTHER STUDY



The Acts of the Apostles,

pp. 373-377; Testimonies, vol. 7,

p. 27.

4-A.Q.-4-75

Jeremiah and the Word

LESSON 6



❑

Thursday

November 6

Part 5

URGES SABBATH

REFORM

How were the Jews apparently keeping the Sabbath in the

days of Jeremiah? Jer. 17:19-22.

"On one

occasion, by command of the Lord, the prophet

took his position at one of the principal entrances to the city

and there urged the importance of keeping holy the Sabbath

day. The inhabitants of Jerusalem were in danger of losing

sight of the sanctity of the Sabbath, and they were solemnly

warned against following their secular pursuits on that day."

—Prophets and Kings,

p. 411.

What would have been the reward of following Jeremiah's

counsel and keeping the Sabbath commandment?

"And it shall come to pass, if ye diligently hearken unto

me, saith the Lord, to bring in no burden through the gates of

this city on the sabbath day, but hallow the sabbath day, to

do no work therein; then shall there enter into the gates of

this city kings and princes sitting upon the throne of David,

riding in chariots and on horses, they, and their princes, the

men of Judah, and the inhabitants of Jerusalem: and this city

shall remain for ever." Jer. 17:24, 25.

What did God foretell would befall Jerusalem if the people

continued to break the Sabbath commandment? Jer. 17:27.

"This promise of prosperity as the reward of allegiance was

accompanied by a prophecy of the terrible judgments that

would befall the city should its inhabitants prove disloyal to

God and His law. If the admonitions to obey the Lord God of

their fathers and to hallow His Sabbath day were not heeded,

the

city

and its palaces would be utterly destroyed by fire."

—Prophets and Kings,

pp. 411, 412.

Jeremiah's contemporary, Ezekiel, a captive in Babylon

when Jeremiah wrote this, said that one of the chief offenses

God held against Israel after their deliverance from Egypt was

that Israel "despised my judgments, and walked not in my

statutes, but polluted my sabbaths." Ezek. 20:16.

"Every nation upon the earth was watching the people for

whom God had done so much. If they had followed him, he

would have exalted them, and made them a praise in the earth.

They would have been regarded as a nation that did righteous-

ness, and forsook not the ordinances of their God."—Ellen G.

White,

Review and Herald,

July 6, 1897.

FURTHER STUDY



Testimonies,

vol. 6,

pp.

349-368;

Testimonies,

vol. 2, pp.

702-704.

Jeremiah and the Word

LESSON 6



❑

Friday

November 7

Part 6

GOD'S PEOPLE

REJECTED

THE WORD

How did the Jews at large regard the will of God as ex-

pressed in His law in contrast to Jeremiah's attitude toward it?

"To whom shall I speak, and give warning, that they may

hear? behold, their ear is uncircumcised, and they cannot

hearken: behold, the word of the Lord is unto them a reproach;

they have no delight in it." Jer. 6:10.

Compare Jer. 7:26; 16:12; 19:15.

"Jeremiah appears to be overcome with a sense of the futility

of his mission. Because of the obstinacy of the people all his

preaching seemed vain."—SDA

Bible Commentary,

on Jer. 6:10.

"But Jeremiah protests. To whom could he speak, or give

warning? The people were so far gone in the induration of their

wills and hearts that they could no longer heed the word even

if it were spoken. Just as they were uncircumcised of heart

(4:4), so also were they uncircumcised of ear....

"This callousness and indifference on the part of the people,

not to say their scorn, was undoubtedly disconcertingly frustrat-

ing to a young man of Jeremiah's sensibilities and prophetic

temper."—The

Interpreter's Bible,

vol. 5, pp. 859, 860.

As God through Jeremiah showed them His will, what was

the reaction on the part of God's people? Jer. 6:16.

Righteous indignation welled up within Jeremiah. "Zeal for

God's cause was figuratively consuming the prophet."—SDA

Bible Commentary,

on Jer. 6:11.

THINK IT THROUGH



What is my attitude if someone points out my shortcom-

ings or divergence from God's will?

"It is true there is an indignation that is justifiable, even in

the followers of Christ. When they see that God is dishonored,

and His service brought into disrepute, when they see the in-

nocent oppressed, a righteous indignation stirs the soul. Such

anger, born of sensitive morals, is not a sin. But those who at

any supposed provocation feel at liberty to indulge anger or

resentment are opening the heart to Satan. Bitterness and ani-

mosity must be banished from the soul if we would be in har-

mony with heaven."—The

Desire of Ages,

p. 310.

FURTHER STUDY



The Desire of Ages,

pp. 619, 620.

LESSON 7 November 9-15

JERCMIAH,

TRAITOR?

"As for me, behold, I am in your

hand: do with me as seemeth good

and meet unto you." Jer. 26:14.

"For forty years Jeremiah was to

stand before the nation as a witness

for truth and righteousness. In a time

of unparalleled apostasy he was to

exemplify in life and character the

worship of the only true God. Dur-

ing the terrible sieges of Jerusalem

he was to be the mouthpiece of

Jehovah. He was to predict the

downfall of the house of David and

the destruction of the beautiful tem-

ple built by Solomon. And when im-

prisoned because of his fearless

utterances, he was still to speak

plainly against sin in high places.

Despised, hated, rejected of men, he

was finally to witness the literal

fulfillment of his own prophecies of

impending doom, and share in the

sorrow and woe that should follow

the destruction of the fated city."—

Prophets and Kings,

p. 408.

Jeremiah was a steward of the

mysteries of God. There was no trace

of the hireling in him. Personal con-

siderations mattered not. In com-

pliance with God's advice he had

refrained from getting married. In

a crisis hour of his nation's history

his life and energies were wholly de-

voted to doing God's will and speak-

ing His words. As a true steward his

life was expendable in the fulfill-

ment of his divine trust.

Because of his constant loyalty to

God, his nation and its rulers came

to look upon Jeremiah as a traitor to

his country.

Religion and patriotism evoke two

of the most deeply rooted loyalties

in human nature. When both can

exist in the heart of a person with-

out conflict, fortunate is the man.

When they collide; fearful is the

emotional strain to which a person

is subjected. In the experience of ,

Jeremiah these two loyalties clashed,

because neither the kings—after

Josiah's death—nor the people were

inclined to heed the will of God.

Jeremiah was a servant of God and

a citizen of the kingdom of Judah.

Thus he had a dual citizenship: his

first and primary citizenship was in

heaven and his second on earth. But

he resided on earth.

LESSON OUTLINE

Judah and Shiloh, Jer. 26:6.

Plot Against Jeremiah,

Jer. 11:1-4, 8.

Jeremiah Beaten, Jer. 20:2.

Jeremiah Imprisoned,

Jer. 37:11, 12.

Ready to Die, Jer. 26:14, 15.

Loyal to God, Jer. 37:10.

Jeremiah, a Traitor?

LESSON 7



❑

Sunday

November



Part 1



What fate did Jeremiah predict for Jerusalem and the

JUDAH AND

temple because of Judah's unrepentant sinfulness?



SHILOH



"Then will I make this house like Shiloh, and will make

this city a curse to all the nations of the earth." Jer. 26:6.

This prediction was part of Jeremiah's Temple Sermon in

chapters 7 to 10, which is briefly summarized in chapter 26.

The prediction amounted to a prophecy of defeat and destruc-

tion of Judah before her enemies.

"They [the people of Jerusalem] understood this reference

to Shiloh and the time when the Philistines overcame Israel and

the ark of God was taken....

"The sons of Eli were slain, Eli himself lost his life, the ark

of God was taken from Israel, and thirty thousand of the people

were slain. All this was because sin was lightly regarded and

allowed to remain among

them."—Testimonies,

vol. 4, p. 166.

See 1 Sam. 4:10-22.

What was the reaction of the people, the priests, and the

prophets to Jeremiah's speech? Jer. 26: 8, 11.

"When the priests and the people heard the message that -

Jeremiah delivered to them in the name of the Lord, they were

very angry and declared that he should die. They were bois-

terous in their denunciations of him, crying: 'Why hast thou

prophesied in the name of the Lord, saying, This house shall

be like Shiloh, and this city shall be desolate without an in-

habitant? And all the people were gathered against Jeremiah

in the house of the Lord.' Thus was the message of God de-

spised and the servant with whom He entrusted it threatened

with death. The priests, the unfaithful prophets, and all the

people turned in wrath upon him who would not speak to them

smooth things and prophesy

deceit."—Testimonies,

vol. 4, p.

167.

Who intervened and saved Jeremiah on this occasion?

Jer. 26:16.

"God's chosen servants should meet with courage and pa-

tience the trials and sufferings that befall them through re-

proach, neglect, and misrepresentation. They should continue

to discharge faithfully

the

work God has given them to do, ever

remembering that the prophets of old and the Saviour of man-

kind and His apostles also endured abuse and persecution for

the Word's

sake."—Prophets and Kings,

p. 437.



FURTHER STUDY



1 Samuel 4; Jeremiah 26 in the Bible and comments in the

SDA Bible Commentary; Testimonies,

vol. 4, pp. 165-168.

Jeremiah, a Traitor?

LESSON 7



Monday

November 10

Part 2

PLOT AGAINST

JEREMIAH

For what did Jeremiah at the command of God reprove the

people of Judah? Jer. 11:1-4, 8.

"Wherever he ministered he met the people with the earnest

plea, 'Hear ye the words of this covenant,' words which would

bring them a full understanding of God's purpose to extend to

all nations a knowledge of saving

truth."—Prophets and Kings,

p. 466.

What did God apparently reveal to Jeremiah? Jer. 11:18,

19, 21.

"Anathoth had been assigned to the priests (Joshua 21:18)

and was the home of Jeremiah (Jer. 1:1). The 'men of Anathoth'

were therefore priests; even more, they were close relatives of

Jeremiah (see ch. 12:6). It had been difficult for Jeremiah to

realize the depth of Judah's apostasy (ch. 11:9-11 . . .). Now,

God warns Jeremiah of the secret plot on his life (ch. 11:18,

19, 21), and as the prophet learns of their conspiracy against

him personally he begins to understand their attitude toward

God (v. 20; see chs. 12:1; 17:18)."—SDA

Bible Commentary,

on Jer. 11:21.

Why did the people of Anathoth want to kill Jeremiah?

"Therefore thus saith the Lord of the men of Anathoth, that

seek thy life, saying, Prophesy not in the name of the Lord,

that thou die not by our hand." Jer. 11:21.

Jeremiah had accepted God's commission and was a true

spokesman for Him regardless of consequences. He was a true

prophet, and prophets are a strange brand of people. They do

not hesitate to do the will of God or proclaim His purpose

because of possibly disastrous consequences. They are con-

scious of a job to be done for God, and they do it, leaving the

consequences with God.

THINK IT THROUGH



In what way do you see Jeremiah as a prototype of God's

people in the last days?

"Conscientious obedience to the word of God will be treated

as rebellion. Blinded by Satan, the parent will exercise harsh-

ness and severity toward the believing child; the master or

mistress will oppress the commandment-keeping servant. Af-

fection will be alienated; children will be disinherited and driven

from home."—The

Great Controversy,

p. 608.

FURTHER STUDY



The Great Controversy,

pp. 603-612; Jeremiah 11 in the Bible

and comments in

SDA Bible Commentary.

Jeremiah, a Traitor?

LESSON 7



❑

Tuesday

November 11

Part 3

JEREMIAH

BEATEN

In chapter 19, under the symbol of a broken earthen vessel,

Jeremiah foretold the total destruction of Judah due to her sins.

How did Pashur, the priest, express his hatred of Jeremiah

on account of his message?

"Then Pashur smote Jeremiah the prophet, and put him in

the stocks that were in the high gate of Benjamin, which was

by the house of the Lord." Jer. 20:2.

"The prophet's words, instead of leading to confession and

repentance, aroused the anger of those high in authority, and

as a consequence Jeremiah was deprived of his liberty. Impris-

oned, and placed in the stocks, the prophet nevertheless con-

tinued to speak the messages of Heaven to those who stood by.

His voice could not be silenced by persecution."—Prophets

and Kings,

p. 432.

Not being intimidated by Pashur's cruel treatment, how did

Jeremiah reiterate his doleful message to him privately? Jer.

20:3-6.

The average individual in Jeremiah's position might have

deemed himself fortunate to escape the stocks and further beat-

ing. But Jeremiah was not primarily concerned to save his skin.

His first concern was to deliver God's warning message that the

people of Judah—in this particular case, the priest Pashur—

might repent and turn away from their perverse ways. Thus they

would spare themselves and their country from the awful calam-

ity Jeremiah envisioned as a result of continued sinful obsti-

nacy.

"The spirit of opposition to reproof, that led to the persecu-

tion and imprisonment of Jeremiah, exists today. Many refuse

to heed repeated warnings, preferring rather to listen to false

teachers who flatter their vanity and overlook their evil-doing.

In the day of trouble such will have no sure refuge, no help from

heaven."—Prophets

and Kings,

p. 437.

"The fearful and unbelieving, who are punished with the

second death, are of that class who are ashamed of Christ in

this world. They are afraid to do right and follow Christ, lest

they should meet with pecuniary loss. They neglect their duty,

to avoid reproach and trials, and to escape dangers. Those who

dare not do right because they will thus expose themselves

to trials, persecution, loss, and suffering are cowards, and, with

idolaters, liars, and all sinners, they are ripening for the second

death."—Testimonies,

vol. 2, p. 630.

FURTHER STUDY



Jeremiah 20 in the Bible and comments in

SDA Bible Com-

mentary.

Jeremiah, a Traitor?

LESSON 7



❑

Wednesday

November 12

While the Babylonians were besieging Jerusalem, "the Egyp-

tians endeavored to come to the rescue of the beleagured city;

and the Chaldeans, in order to keep them back, abandoned for

a time their siege of the Judean capital."—Prophets

and Kings,

p. 452.

During this temporary withdrawal of the Babylonian army

from Jerusalem, what did Jeremiah plan to do? Jer. 37:11, 12.

"For many years Jeremiah had stood before the people as a

faithful witness for God; and now, as the fated city was about

to pass into the hands of the heathen, he considered his work

done and attempted to leave, but was prevented by a son of

one of the false prophets."—Prophets

and Kings,

p. 453.

Of what was Jeremiah accused and with what result? Jer.

37:13-15.

The son of the false prophet "reported that Jeremiah was

about to join the Babylonians, to whom he had repeatedly

urged the men of Judah to submit. The prophet denied the

lying charge, but nevertheless 'the princes were wroth with

Jeremiah, and smote him, and put him in prison.'

"—Prophets

and Kings,

pages 453, 454.

Why did King Zedekiah keep Jeremiah in prison?

"For Zedekiah king of Judah had shut him up, saying,

Wherefore dost thou prophesy, and say, Thus saith the Lord,

Behold, I will give this city into the hand of the king of Baby-

lon, and he shall take it; and Zedekiah king of Judah shall

not escape out of the hand of the Chaldeans, but shall surely

be delivered into the hand of the king of Babylon, and shall

speak with him mouth to mouth, and his eyes shall behold

his eyes; and he shall lead Zedekiah to Babylon, and there

shall he be until I visit him, saith the Lord: though ye fight

with the Chaldeans, ye shall not prosper." Jer. 32:3-5.

In trying to defend Jerusalem against the attacking Baby-

lonians, Zedekiah, from a strictly human viewpoint, did not

want a prophet at large inside its walls proclaiming daily the

futility of the city's defense against the attackers.

During the battle of Britain during World War II the British

likewise isolated individuals who did not have faith in its suc-

cessful defense.

Ellen White has counseled the church that "we should not

work in a manner that will mark us out as seeming to advocate

treason."—Testimonies, vol. 6, p. 394. And yet the time will

come when "those who honor the Bible Sabbath will be de-

nounced as enemies of law and order . .. causing anarchy and

corruption."—The

Great Controversy,

page 592.

FURTHER STUDY



Jeremiah 19;

Testimonies,

vol. 6, pp. 396, 397.

Part 4

JEREMIAH

IMPRISONED

Jeremiah, a Traitor?

LESSON 7



❑

Thursday

November 13

Part 5

READY TO DIE

After Jeremiah had announced God's judgment on Judah,

and thereby aroused the animosity of the people toward him,

what was his attitude?

"As for me, behold, I am in your hand: do with me as

seemeth good and meet unto you. But know ye for certain,

that if ye put me to death, ye shall surely bring innocent blood

upon yourselves, and upon this city, and upon the inhabitants

thereof: for of a truth the Lord hath sent me unto you to speak

all these words in your ears." Jer. 26:14, 15.

Jeremiah was not what we usually call diplomatic in his

pronouncements. His message was clear and direct. All his

listeners understood it. Hence their hatred of him and their

determination to put him to death. Verse 8.

Although prepared for his fate, what was Jeremiah's warn-

ing to the people? Verse 15.

"Had the prophet been intimidated by the threatening atti-

tude of those high in authority, his message would have been

without effect, and he would have lost his life; but the courage

with which he delivered the solemn warning commanded the

respect of the people and turned the princes of Israel in his

favor. They reasoned with the priests and false prophets, show-

ing them how unwise would be the extreme measures they

advocated, and their words produced a reaction in the minds

of the people. Thus God raised up defenders for His servant."

—Prophets and Kings,

p. 418.

Who interceded for Jeremiah's life? Verse 16; cf. verse 24.

"The elders also united in protesting against the decision

of the priests regarding the fate of Jeremiah. They cited the

case of Micah, who had prophesied judgments upon Jerusalem,

saying, 'Zion shall be plowed like a field, and Jerusalem shall

become heaps, and the mountain of the house as the high

places of a forest.'

"—Prophets and Kings,

p. 418.

THINK IT THROUGH



What am I personally doing today to develop a fortitude

like Jeremiah's that will enable me to stand staunchly for God

even in the face of threatened death for my loyalty to Him?

"It is better to die than to sin; better to want than to defraud;

better to hunger than to

lie."—Testimonies,

vol. 4, p. 495.

"Those who would rather die than perform a wrong act are

the only ones who will be found faithful."—Testimonies, vol. 5,

p. 53.

FURTHER STUDY



Jeremiah 26;

Prophets and Kings,

pp. 415-418.

Jeremiah, a Traitor?

LESSON 7



❑

Friday

November 14

Part 6



Why did Jeremiah advise his king and countrymen to sur-

LOYAL TO GOD

render to the Babylonians?

"For though ye had smitten the whole army of the Chal-

deans that fight against you, and there remained but wounded

men among them, yet should they rise up every man in his

tent, and burn this city with fire." Jer. 37:10.

To Jeremiah God had unveiled some of His omniscience.

Jeremiah knew the futility of trying to resist the Babylonians;

God had given to them both Judah and the surrounding nations.

In view of this divinely granted insight, what was his

advice to both king and countrymen? Jer. 21:8, 9; 38:2, 17.

"Here was exhibited the long-suffering mercy of God. Even

at that late hour, if there were submission to His requirements,

the lives of the people would be spared and the city saved from

conflagration. But the king thought he had gone too far to re-

tract. He was afraid of the Jews, afraid of becoming a subject

of ridicule, afraid for his life. It was too humiliating, at that late

day, to say to the people: 'I accept the word of the Lord as

spoken through His prophet Jeremiah. I dare not venture to

war against the enemy in the face of all these warnings.'

"With tears Jeremiah entreated the king to save himself and

his people. With anguish of spirit he assured him that he could

not escape with his life, and that all his possessions would fall

to the king of Babylon. He could save the city if he would."

—Testimonies, vol.

p. 183.

Jeremiah was not a traitor, since he openly advised both

king and people to surrender rather than continue the unequal

struggle, but without a doubt he did weaken "the hands of the

men of war that remain in this city [Jerusalem], and the hands

of all the people, in speaking such words unto them." Jer. 38:4.

THINK IT THROUGH



How will I relate myself to God's entrusted message if its

proclamation will entail suffering?

"There will come a time when, because of our advocacy of

Bible truth, we shall be treated as traitors; but let not this time

be hastened by unadvised movements that stir up animosity

and

strife."—Testimonies,

vol. 6, p. 394.

FURTHER STUDY



Testimonies,

vol. 6, pp. 394, 395.

LESSON 8 November 16-22

JERCMIAFFS

CMPFEASIS

ON HEART

RELIGION

"I the Lord search the heart, I try

the reins, even to give every man

according to his ways, and accord-

ing to the fruit of his doings."

Jer. 17:10.

God had found Jeremiah, and Jere-

miah found God and also His word.

After having been called to prophet-

hood as a young man, Jeremiah

re-

sponded

and made the Lord his

personal God. Through the surren-

der of his will to the Lord Jeremiah

made Him and His will the highest

interest in his life.

After he had found a personal

Saviour and a Friend in God, he tried

to present this fellowship as some-

thing desirable to his countrymen.

It should have been of particular

value to them especially since

earthly values were crumbling under

the progressively more persistent

political pressure from Babylon, and

finally from the disastrous onslaughts

of the Babylonian army.

From the very beginning Jeremiah

pleaded with his people that they

forsake their sins and return unto

their God: "Return, ye backsliding

children, and

will heal your back-

slidings. Behold, we come unto

thee; for thou art the Lord our God.

Truly in vain is salvation hoped for

from the hills, and from the multi-

tude of mountains: truly in the Lord

our God is the salvation of Israel."

Jer. 3:22, 23.

Making man good is not a human

accomplishment. The most perfect

code of laws or the best rules cannot

bring this about. "Can the Ethiopian

change his skin, or the leopard his

spots? then may ye also do good,

that are accustomed to do evil." Jer.

13:23. Goodness cannot be imposed

from without. Reformation does not

suffice. It must be regeneration. This

is a gift of God, while God Himself

writes His law upon the human

heart. From there it flows out in

behavior.

LESSON OUTLINE

Common Bases of Human Glory,

Jer. 9:23.

True Bases of Glory, Jer. 9:24.

God's Way, Jer. 10:23.

The Searcher of Hearts, Jer. 17:10.

The Blessed Man, Jer. 17:7.

God Can Be Found, Jer. 29:11.

Jeremiah's Emphasis on Heart Religion

LESSON 8



❑

Sunday

November 16

During the shaky reign of Jehoiakim, of what were appar-

ently some of the Jews still inclined to boast?

"Thus saith the Lord, Let not the wise man glory in his

wisdom, neither let the mighty man glory in his might, let not

the rich man glory in his riches." Jer. 9:23.

God, through Jeremiah. wanted to point out to His people

that the usefulness of their political wisdom and human fore-

sight were coming to an end. Their own military prowess would

collapse, and in vain would they hope for help from Egypt. Their

wealth of gold, silver, and brass accumulated in the temple

would turn into liabilities, attracting the greedy Babylonians

rather than being assets to be used for the purposes for which

they were accumulated.

Name one particular person in the Bible who did glory in

his wisdom, wealth, and power as displayed in his capital

and kingdom. Dan. 4:29, 30.

"It is not surprising that the successful monarch [Nebuchad-

nezzar], so ambitious and so proud-spirited, should be tempted

to turn aside from the path of humility, which alone leads to

true greatness. In the intervals between his wars of conquest he

gave much thought to the strengthening and beautifying of his

capital, until at length the city of Babylon became the chief

glory of his kingdom, 'the golden city,' the praise of the whole

earth.' His passion as a builder, and his signal success in mak-

ing Babylon one of the wonders of the world, ministered to his

pride, until he was in grave danger of spoiling his record as

a wise ruler whom God could continue to use as an instru-

ment

for the carrying out of the divine purpose."—Prophets

and Kings,

p. 515.

THINK IT THROUGH



On what do I as a person usually base my confidence and

security, or in what do I glory?

"We need to shun everything that would encourage pride

and self-sufficiency; therefore we should beware of giving or

receiving flattery or praise. It is Satan's work to flatter. He deals

in flattery as well as in accusing and condemnation. Thus he

seeks to work the ruin of the soul. Those who give praise to

men are used by Satan as his agents. Let the workers for Christ

direct every word of praise away from themselves. Let self be

put out of sight. Christ alone is to be exalted. 'Unto Him that

loved us, and washed us from our sins in His own blood,' let

every eye be directed, and praise from every heart ascend."—

Christ's Object Lessons,

pp. 161, 162.

FURTHER STUDY



Testimonies,

vol. 3, p. 479.

Part 1

COMMON BASES

OF HUMAN

GLORY

leremiah's Emphasis on Heart Religion

LESSON 8



❑

Monday

November 17



Part 2



What should be the Christian's source of rejoicing or boast-

TRUE BASES

ing, if there should be any at all?



OF GLORY



"But let him that glorieth glory in this, that he understand-

eth and knoweth me, that I am the Lord which exercise lov-

ingkindness, judgment, and righteousness, in the earth: for

in these things I delight, saith the Lord." Jer. 9:24.

Ellen G. White comments thus on this verse: "Scarcely can

the human mind comprehend the breadth and depth and height

of the spiritual attainments of him who gains this knowledge."—

The Acts of the Apostles,

p. 531.

The knowledge referred to here Ellen G. White calls experi-

mental knowledge. It consists of a personal experience with

God rather than in theories or abstractions. Such is the knowl-

edge only of the person who has tried the Lord and learned that

He is good. Such knowledge God values. "The value of man is

estimated in heaven according to the capacity of the heart to

know

God."—Christ's Object Lessons,

pp. 354, 355.

"So we have nothing in ourselves of which to boast. We

have no ground for self-exaltation. Our only ground of hope is

in the righteousness of Christ imputed to us, and in that wrought

by His Spirit working in and through

us."—Steps to Christ,

p. 63.

How does the apostle Paul reiterate Jeremiah's inspired

counsel? 1 Cor. 1:31; 2 Cor. 10:17; Gal. 6:14.

"Paul realized that his sufficiency was not in himself, but

in the presence of the Holy Spirit, whose gracious influence

filled his heart, bringing every thought into subjection to Christ.

He spoke of himself as 'always bearing about in the body the

dying of the Lord Jesus, that the life also of Jesus might be

made manifest in our body.' 2 Corinthians 4:10. In the apostle's

teachings Christ was the central figure."—The

Acts of the

Apostles,

p. 251.

THINK IT THROUGH



If I glory in the Lord, how does this glorying express itself

in my experience?

"Are you in Christ? Not if you do not acknowledge yourselves

erring, helpless, condemned sinners. Not if you are exalting and

glorifying self. If there is any good in you, it is wholly attribu-

table to the mercy of a compassionate Saviour. Your birth, your

reputation, your wealth, your talents, your virtues, your piety,

your philanthropy, or anything else in you or connected with

you, will not form a bond of union between your soul and

Christ."—Testimonies,

vol. 5, pp. 48, 49.

FURTHER STUDY



The Acts of the Apostles,

pp. 251, 252.

Jeremiah's Emphasis on Heart Religion

LESSON 8



❑

Tuesday

November 18

Part 3



How did Jeremiah express his inability even to order his

GOD'S WAY

own life in a way prudent and pleasing to God?

"0 Lord, I know that the way of man is net in himself: it

is not in man that walketh to direct his steps." Jer. 10:23.

Growth in Christian experience is a growth in maturity. A

committed Christian is willing to ask God for direction and

submit to His leading rather than insist on his own way.

How was this growth to be illustrated in the experience

of the apostle Peter, according to the words of Jesus? John

21:18, 19.

"Jesus thus made known to Peter the very manner of his

death; He even foretold the stretching forth of his hands upon

the cross. Again He bade His disciple, 'Follow Me.' Peter was

not disheartened by the revelation. He felt willing to suffer any

death for his Lord....

"To Peter the words 'Follow Me' were full of instruction.

Not only for his death, but for every step of his life, was the

lesson given. Hitherto Peter had been inclined to act independ-

ently. He had tried to plan for the work of God, instead of

waiting to follow out God's plan. But he could gain nothing by

rushing on before the Lord. Jesus bids him, 'Follow Me.' Do not

run ahead of Me. Then you will not have the hosts of Satan to

meet alone. Let Me go before you, and you will not be over-

come by the enemy."—The

Desire of Ages,

pp. 815, 816.

How had Isaiah expressed the same thought as Jeremiah?

Isa. 55:8, 9.

THINK IT THROUGH



To what extent have I in my experience acknowledged

that I am unable to order the course of my life in a way

acceptable and pleasing to God? Have I been willing to ac-

cept His guidance?

"Christ in His life on earth made no plans for Himself. He

accepted God's plans for Him, and day by day the Father un-

folded His plans. So should we depend upon God, that our

lives may be the simple outworking of His will. As we commit

our ways to Him, He will direct our steps.

"Too many, in planning for a brilliant future, make an utter

failure. Let God plan for you. As a little child, trust to the

guidance of Him who will 'keep the feet of His saints.' 1 Samuel

2:9. God never leads His children otherwise than they would

choose to be led, if they could see the end from the beginning

and discern the •lory of the purpose which they are fulfilling

as co-workers with Him."—The

Ministry of Healing,

p. 479.

FURTHER STUDY



Prophets and Kings,

pp. 420, 421.

Jeremiah's Emphasis on Heart Religion

LESSON 8



❑

Wednesday

November 19

Part 4

THE SEARCHER

OF HEARTS

"1 the Lord search the heart, I try the reins, even to give

every man according to his ways, and according to the fruit

of his doings." Jer. 17:10.

Jeremiah here points up God's mysterious penetration into

the hidden secrets and motives of man. God knows our inmost

selves.

How does Jeremiah describe man's heart? Jer. 17:9.

Among the ancient Hebrews the heart was looked upon as

the seat of mental activity, as is the brain in modern times. The

seat of emotion on the other hand was to them the reins [kid-

neys], or the bowels. As the New Testament was also written

by Hebrews, the New Testament writers carry this Hebrew

idiom even into their Greek writings. The only exceptions to

this are the apostles Paul and Peter in Romans 12:2 and 2 Peter

3:1, where they speak of the mind rather than the heart as the

seat of mental activity.

"When Jesus speaks of the new heart, He means the mind,

the life, the whole being. To have a change of heart is to with-

draw the affections from the world, and fasten them upon

Christ. To have a new heart is to have a new mind, new pur-

poses, new motives. What is the sign of a new heart?—A

changed life. There is a daily, hourly dying to selfishness and

pride."—Messages to Young People,

p. 72.

"There is a record also of the sins of men. 'For God shall

bring every work into judgment, with every secret thing, whether

it be good, or whether it be evil.' Every idle word that men

shall speak, they shall give account thereof in the day of judg-

ment.' Says the Saviour: `By thy words thou shalt be justified,

and by thy words thou shalt be condemned. Ecclesiastes 12:14;

Matthew 12:36, 37. The secret purposes and motives appear in

the unerring register; for God 'will bring to light the hidden

things of darkness, and will make manifest the counsels of the

hearts.' 1 Corinthians 4:5."—The

Great Controversy,

p. 481.



THINK IT THROUGH



God searches our hearts. As we search our own hearts,

what do we find in them?

"No man can of himself understand his errors. 'The heart

is deceitful above all things, and desperately wicked; who can

know it?' Jer. 17:9. The lips may express a poverty of soul that

the heart does not acknowledge. While speaking to God of

poverty of spirit, the heart may be swelling with the conceit of

its own superior humility and exalted righteousness. In one

way only can a true knowledge of self be obtained. We must

behold Christ."—Christ's

Object Lessons,

p. 159.



FURTHER STUDY



The Ministry of Healing,

pp. 473-477.

Jeremiah's Emphasis on Heart Religion

LESSON 8



❑

Thursday

November 20

Part 5

THE

BLESSED MAN

"Blessed is the man that trusteth in the Lord, and whose

hope the Lord is." Jer. 17:7.

"As a wise master builder, Jeremiah at the very beginning

of his lifework sought to encourage the men of Judah to lay

the foundations of their spiritual life broad and deep, by making

thorough work of repentance. Long had they been building with

material likened by the apostle Paul to wood, hay, and stubble,

and by Jeremiah himself to dross. 'Refuse silver shall men call

them,' he declared of the impenitent nation, 'because the Lord

hath rejected them.' Jeremiah 6:30, margin. Now they were

urged to begin building wisely and for eternity, casting aside

the rubbish of apostasy and unbelief, and using as foundation

material the pure gold, the refined silver, the precious stones

—faith and obedience and good works—which alone are ac-

ceptable in the sight of a holy

God."—Prophets and Kings,

pp. 409, 410.

Whose ideas were the majority of the Jews still following

rather than trusting God and submitting to His guidance and

direction for both personal and political life? Jer. 11:8.

The Jews were God's covenant people. They belonged to

God in a special and different way than the surrounding na-

tions. They had pledged God their obedience. But they thought

they could enjoy the privileges of the covenant apart from their

compliance with their promises. They foolishly claimed the

fulfillment of God's promises irrespective of their conduct. At

times they would fall into the insidious error of regarding ex-

ternal obedience to the law, irrespective of the inner disposi-

tion of the heart, as a satisfactory response to God's will. But

often they went beyond that and openly rebelled against God

by walking after "the imagination of their evil heart."

To what is the person likened who has put his trust in

God? Jer. 17:7, 8. See also Ps. 1:1-3.

The person who trusts God may enjoy constant peace of

mind. Naturally, as human beings limited in knowledge, we

do not always understand God's leadings. But God does not

ask us primarily to understand; He asks us to trust Him. As we

trust God, we may grow in grace and bear fruit "as a tree

planted by the waters." The Jews in Jeremiah's day, by not

trusting God, suffered the reverse of this experience.

FURTHER STUDY



The Ministry of Healing,

pp. 513-516;

The Desire of Ages,

330.

Jeremiah's Emphasis on Heart Religion

LESSON 8



❑

Friday

November 21

"For I know the thoughts that I think toward you, saith

the Lord, thoughts of peace, and not of evil, to give you an

expected end." Jer. 29:11.

God desires to do us good. Even in this life He likes to lead

us beside still waters and let us rest on green meadows, as far

as this will contribute to our eternal welfare.

If we wholeheartedly have committed our lives to God and

vowed in our inmost souls that our desire is to be found in the

place of His choice for us, He will direct us in such a way that

we shall reach our ultimate goal of a home in His kingdom.

Ellen G. White wrote of an experience of Abraham:

"The Lord in His providence had brought this trial [famine]

upon Abraham to teach him- lessons of submission, patience,

and faith—lessons that were to be placed on record for the

benefit of all who should afterward be called to endure afflic-

tion."—Patriarchs

and Prophets,

p. 129.

How did Jeremiah express his willingness to be corrected

by God? Jer. 10:24.

There is hope for any one of us when we are willing to be

corrected. This attitude expresses humility and teachableness.



THINK IT THROUGH



When trials assail a believer, what is the evidence that he

believes God's choice is the best for him?

Ellen White wrote to a brother enduring trials:

"You know the history of Joseph and of Daniel. The Lord

did not prevent the plottings of wicked men; but He caused

their devices to work for good to those who, amidst trial and

conflict, preserved their faith and loyalty.

"The furnace fires are not to destroy, but to refine, ennoble,

sanctify. Without trial we should not feel so much our need of

God and His help; and we should become proud and self-suffi-

cient. In the trials that come to you I see evidence that the

Lord's eye is upon you and that He means to draw you to

Himself....

"Jesus loves you, and I am made glad as I read of the ex-

perience through which you are passing, not because you are

a sufferer, but because this is an evidence to me that the Lord

Jesus is testing and proving you, to see if you will come to Him,

to see if you will put your trust in Him and find peace and rest

in His love. I am praying for you, that you may come to Him,

the Fountain of living water. This is the experience that every

one of us must have if we ever dwell with Christ in the man-

sions that He has gone to prepare for

us."—Testimonies,

vol.

8, pp. 123, 124.



FURTHER STUDY



The Desire of Ages,

p. 57;

Thoughts From the Mount of

Blessing,

"The True Motive in Service," pp. 100, 101.

Part 6

GOD CAN

BE FOUND

LESSON 9 November 23-29

BABYLON

ANCIENT AND

MODERN

"And now have I given all these

lands into the hand of Nebuchad-

nezzar the king of Babylon, my ser-

vant; and the beasts of the field have

I given him also to serve him." Jer.

27:6.

In the first chapter of his book,

Jeremiah is noncommittal as to

which nation shall overtake and

bring destruction to Judah. He only

states that disaster will overcome

his nation from the north. Jer. 1:14.

Possibly God had not revealed to

him at that early date that the emerg-

ing nation of Babylon was to be the

scourge of his and the surrounding

countries. But later he repeatedly

named Babylon as God's instrument

for chastising his nation.

(Jou uses nations as well as in-

dividuals to execute His will. "In the

annals of human history the growth

of nations, the rise and fall of em-

pires, appear as dependent on the

will and prowess of man. The shap-

ing of events seems, to a great de-

gree, to be determined by his power,

ambition, or caprice. But in the word

of God the curtain is drawn aside,

and we behold, behind, above, and

through all the play and counterplay

of human interests and power and

passions, the agencies of the all-

merciful One, silently, patiently

working out the counsels of His own

will."—Education, p. 173.

The events of history, although at

times bewildering to us, are not an

uncontrolled medley. The God of

heaven is still in control. "The power

exercised by every ruler on the earth

is Heaven-imparted; and upon his

use of the power thus bestowed, his

success depends."—Education, p.

174.

LESSON OUTLINE

Babylon, a "Battle Axe,"

Jer. 51:20.

Nebuchadnezzar as God's Ser-

vant, Jer. 27:6.

Nebuchadnezzar's Failure,

Dan. 4:10-12.

Babylon to Disappear,'

Jer. 51:63, 64.

•

Babylon, a Symbol of Apostasy,

Jer. 50:38.

God Desired to Save Babylon,

Jer. 51:9.

Babylon—Ancient and Modern

LESSON 9



❑

Sunday

November 25

Part 1

BABYLON,

A "BATTLE AXE"

FURTHER STUDY

"Thou art my battle axe and weapons of war: for with

thee will I break in pieces the nations, and with thee will I

destroy kingdoms." Jer. 51:20.